PK  2971  .H33  V.3 
Warren,  Henry  Clarke, 
1854-1899 

Buddhism  in  translations 


Digitized  by  the  Internet  Archive 
in  2016 


https://archive.org/details/buddhismintranslOOwarr 


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BURMESE  FRESCO  REPRESENTING  THE  BUDDHA  WORSHIPED  BY  A FOREST  SATYR 

AND  HIS  AITENDANT. 


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BUDDHISM  IN  TRANSLATIONS. 


Cambridge,  Mass.,  U.S.A.  . . Publication  Agent  of  Harvard  University. 
Boston,  Mass.,  U.S.A Ginn  and  Company. 


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Leipzig:  Otto  Harrassowitz Querstrasse  14. 


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HARVARD 


ORIENTAL  SERIES 


EDITED 

WITH  THE  CO-OPERATION  OF  VARIOUS  SCHOLARS 

BY 

CHARLES  ROCKWELL  LANMAN 

Professor  of  Sanskrit  in  Harvard  Uni\’ersity 


VOLUME  m. 


CAMBRIDGE,  MASS. 
PUBLISHED  BY  HARVARD  UNIVERSITY 
1896 


BUDDHISM 


IN  TRANSLATIONS 


BY 

y 

HENRY  CLARKE  WARREN 

Of  Cambridge,  Massachusetts 


CAMBRIDGE,  MASS. 
PUBLISHED  BY  HARVARD  UNIVERSITY 
1896 


Copyright,  1896, 

By  Harvard  University. 


23nibfrsitg  Prrss: 

John  Wilson  and  Son,  Cambridge,  U.S.A. 


TO 

IHg  JrtEnt)  anti  SCcactcr, 
CHARLES  R.  LANMAN, 

THIS  VOLUME  IS  DEDICATED. 


CONTENTS. 


Page 

Abbreviations x:iii 

General  Introduction xv 

CHAPTER  I. 

THE  BUDDHA. 

Introductory  Discourse 1 

§ 1.  The  Story  of  Sumedha 5 

2.  A List  of  former  Buddhas 32 

3.  The  Characteristics  of  a Future  Buddha 33 

4.  The  Birth  of  The  Buddha 38 

5.  The  young  Gotamid  Prince 48 

6.  The  Great  Retirement 56 

7.  The  Great  Struggle 67 

8.  The  Attainment  of  Buddhaship 71 

9.  First  Events  after  the  Attainment  of  Buddhaship  ....  83 

10.  The  Conversion  of  Sariputta  and  Moggallana 87 

11.  The  Buddha’N  daily  Habits 91 

12.  The  Death  of  The  Buddha 95 

CHAPTER  II. 
sentient  existence. 

Introductory  Discourse Ill 

§ 13.  Questions  which  tend  not  to  Edification 117 

14.  King  Milinda  and  Xagasena  come  to  an  Understanding  . . 128 

15.  There  is  no  Ego 129 

16.  AU  Signs  of  an  Ego  are  Absent 146 

17.  Xo  continuous  Personal  Identity 148 

18.  The  Mind  less  permanent  than  the  Body 150 

19.  What  is  Unity  or  One  ? 153 

20.  Analysis  of  the  Human  Being 155 


X 


Contents. 


Page 

§ 21.  The  Composition  of  the  Body 157 

22.  On  getting  Angry  159 

23.  The  Origin  and  Cessation  of  the  Human  Being 159 

21.  Inanimate  Xature 161 

25.  The  Middle  Doctrine 165 

26.  Ignorance 170 

27.  Karma 179 

28.  Consciousness 182 

29.  Name  and  Form 181 

30.  The  Sis  Organs  of  Sense 186 

31.  Contact 186 

32.  Sensation 187 

33.  Desire 187 

31.  Attachment 189 

35.  Existence 191 

36.  Birth  etc 201 

37.  Discussion  of  Dependent  Origination 202 

CHAPTER  III. 

KARMA  AXD  REBIRTH. 

Introductory  Discourse 209  )<. 

§ 38.  Be  a Friend  to  Yourself 213 

39.  The  cause  of  Inequality  in  the  "World 211 

40.  Fruitful  and  barren  Karma 215 

41.  The  Death  of  MoggaUana 221 

42.  Good  and  bad  Karma 226 

43.  How  to  obtain  Wealth,  Beauty,  and  Social  Position  . . . 228 

41.  The  Round  of  Existence 2.32 

45.  Cause  of  Rebirth 232 

46.  Is  this  to  be  my  Last  Existence  ? 233 

47.  Rebirth  is  not  Transmigration 234 

48.  Reflections  on  Existence 212 

49.  Different  kinds  of  Death 2.52 

50.  How  Existence  in  Hell  is  Possible 253 

51.  Death’s  Messengers 255 

“ The  Three  Warnings  ” 259 

52.  The  Ass  in  the  Lion’s  Skin 262 

53.  The  devoted  Wife 261 

51.  Friendship 267 

55.  Virtue  is  its  own  Reward 269 

56.  The  Hare-mark  in  the  Moon 271 


Contents. 


XI 


CHAPTER  IV. 

MEDITATION  AND  NIRVANA. 

Page 

Introductory  Discourse 280 

§ 57.  The  Way  of  Pui’ity 285 

58.  Concentration 288 

59.  The  Thirty-one  Grades  of  Being 289 

60.  The  Forty  Subjects  of  Meditation 291 

61.  The  Earth-kasina 293 

62.  Beauty  is  but  Skin-deep 297 

63.  The  Conversion  of  Animals 301 

64.  Love  for  Animals 302 

65.  The  Six  High  Powers 303 

66.  Spiritual  Law  in  the  Natural  World 306 

67.  Going  Further  and  Faring  Worse 308 

68.  Sariputta  and  the  Two  Demons 313 

69.  World-cycles 315 

70.  Wisdom 330 

71.  The  Summum  Bonum 331 

72.  Mara  as  Plowman 349 

73.  The  Fire-sermon ....  351 

74.  The  Four  Intent  Contemplations 353 

75.  The  Attainment  of  the  Paths 376 

76.  Nirvana  to  be  attained  at  Death  380 

77.  The  Attainment  of  Nirvana  by  Godhika 380 

78.  The  Trance  of  Cessation 383 

79.  The  Attainment  of  Nirvana 389 

CHAPTER  V. 

THE  ORDER. 

Introductory  Discourse 392 

§ 80.  Conduct 393 

81.  The  Admission  and  Ordination  Ceremonies 393 

82.  The  Serpent  who  wanted  to  be  a Priest 401 

83.  The  Buddhist  Confession  of  Priests 402 

84.  The  Order  receive  leave  to  dwell  in  Houses 411 

85.  Residence  during  the  Rainy  Season 414 

86.  The  Mendicant  Ideal 417 

87.  The  Value  of  Training  in  Religion 420 

88.  The  colorless  Life 421 

89.  Can  the  Saint  suffer  ? 422 

90.  The  Body  is  an  open  Sore 423 


Contents. 


xii 


Page 

§ 91.  Heaven  not  the  Highest  Good 424 

92.  The  Saints  Superior  to  the  Gods 424 

93.  The  Anger-eating  Demon 426 

94.  Contentment  is  Riches 428 

95.  The  Story  of  a Priest 430 

96.  The  young  Stone-Thrower 432 

97.  “ And  hate  not  his  father  and  mother  ” 434 

98.  Xo  Buddhist  should  commit  Suicide 436 

99.  The  Admission  of  Women  to  the  Order 441 

100.  A Family  of  Magicians 448 

101.  The  Story  of  Visakha 451 

102.  The  Buddhist  Apocalypse 481 

APPEXDIX. 

§ 103.  The  Five  Groups 487 


IXDEX 


497 


ABBREVIATIONS. 


A AiiguttararNikaya.  Edited  by  Rev.  Richard  Morris.  Pali 

Text  Society,  London,  1885-8. 

CV Culla-Vagga.  Edited  by  Hermann  Oldenberg.  Yinaya-Pitaka, 

vol.  ii.,  London,  1880. 

D Digha-Xikaya,  vol.  i.  Edited  by  T.  W.  R.  Davids  and  J.  E. 

Carpenter.  P.  T.  S.,  1890. 

Dhp.  ...  Dhammapada.  Edited  by  V.  Fausbbll.  Copenhagen.  1855. 
Grimblot.  Sept  Suttas  Palis.  Edited  by  P.  Grimblot.  Paris,  1876. 

J Jataka,  together  with  its  Commentary,  5 vols.  Edited  by  V. 

Fausboll,  1877-91. 

JPTS.  . . Journal  of  the  Pali  Text  Society. 

JRAS.  . . Journal  of  the  Royal  Asiatic  Society,  London. 

M MajjhimarNikaya.  Edited  by  V.  Trenckner.  P.  T.  S.,  1888. 

Mil Milindapanha.  Edited  by  V.  Trenckner.  London,  1880. 

MPS.  . . . Maha-Parinibbana-Sutta.  Edited  by  R.  C.  Childers,  London, 
1878.  JRAS. , new  series,  vii. ; also  separately. 

!MSS.  . . Maha-Satipatthana-Sutta.  Colombo,  1883. 

MV Maha-Vagga.  Edited  by  Hermann  Oldenberg.  Yinaya-Pitaka, 

vol.  i.,  London,  1879. 

P’s  Aut.  . Mrs.  Piozzi’s  Autobiography.  Edited  by  Hayward.  Boston, 
1861. 

S Sarhyutta-Nikaya.  Edited  by  Leon  Peer.  P.  T.  S.,  1884-94. 

Sum  Yil. . Sumangala-Vilasini.  Edited  by  T.  \V.  R.  Davids  and  J.  E. 
Carpenter.  P.  T.  S.,  1886. 

Ud Udana.  Edited  by  Paul  Steinthal.  P.  T.  S.,  1885. 

Vis Visuddhi-Magga,  in  manuscript. 


THE  THREE  CHARACTERISTICS. 

Translated  from  the  Auguttara-Xikaya  (iii.  1341). 

"Whether  Buddhas  arise,  0 priests,  or  whether  Buddhas  do  not  arise, 
it  remaius  a fact  aud  the  fixed  and  necessary  constitution  of  being,  that 
all  its  constituents  are  transitory.  This  fact  a Buddha  discovers  and 
masters,  and  when  he  has  discovered  and  mastered  it,  he  aunotmces, 
teaches,  publishes,  proclaims,  discloses,  minutely  explains,  and  makes  it 
clear,  that  all  the  constituents  of  being  are  transitory. 

Whether  Buddhas  arise,  O priests,  or  whether  Buddhas  dq  not  arise, 
it  remains  a fact  and  the  fixed  and  necessary  constitution  of  being,  that 
all  its  constituents  are  misery.  Thus  fact  a Buddha  discovers  and  mas- 
ters, and  when  he  has  discovered  and  mastered  it,  he  announces,  teaches, 
publishes,  proclaims,  discloses,  minutely  explains,  and  makes  it  clear,  that 
aU  the  constituents  of  being  are  misery. 

"Wbether  Buddhas  arise,  O priests,  or  whether  Buddhas  do  not  arise, 
it  remains  a fact  and  the  fixed  and  necessary  constitution  of  being,  that 
all  its  elements  are  lacking  in  an  Ego.'  This  fact  a Buddha  discovers 
and  masters,  and  when  he  has  discovered  and  mastered  it,  he  announces, 
teaches,  publishes,  proclaims,  discloses,  minutely  explains,  and  makes  it 
clear,  that  all  the  elements  of  being  are  lacking  in  an  Ego. 


GENERAL  INTRODUCTION. 


The  materials  for  this  book  are  drawn  ultimately 
from  the  Pah  writings  of  Ceylon  and  Burma,  — that  is 
to  say,  they  are  to  be  found  in  palm-leaf  manuscripts  of 
those  countries,  written  in  the  Singhalese  or  Burmese 
alphabet,  as  the  case  may  be,  but  always  in  the  same 
Pali  language,  a tongue  very  nearly  akm  to  the  San- 
skrit. These  Pah  writings  furnish  the  most  authorita- 
tive account  of  The  Buddha  and  his  Doctrine  that  we 
have ; and  it  is  therefore  to  be  regretted  that,  inasmuch 
as  so  little  has  been  kno'wn  in  the  Occident  until  recently 
of  either  Pali  or  Pali  hterature,  the  information  of  the 
pubhc  concerning  Buddlhsm  has  been  so  largely  drawn 
from  books  based  on  other,  non-Pali,  sources,  on  works 
written  in  the  Singhalese,  Cliinese,  and  Tibetan  lan- 
guages, and  in  the  Buddhist-Sanskrit  of  Nepaul.  But 
a large  number  of  Pah  manuscripts  have  now  been 
edited  and  printed  in  the  publications  of  the  Pali  Text 
Society  of  London,  and  in  scattered  works  both  in  Eng- 
land and  in  other  European  countries,  and  several  vol- 
umes of  translations  into  Enghsh  have  appeared,  so  that 
all  excuse  for  not  deriving  our  knowledge  of  Buddhism 
from  the  most  authentic  sources  is  fast  disapjDearing. 

As  the  work  on  this  book  has  been  done  wholly  in 
America,  my  main  reliance  has  naturally  been  on  printed 
texts.  Still,  I have  had  the  use  of  a number  of  Pali 
manuscripts.  In  Brown  University  at  Providence,  Rhode 


XVI 


General  Introduction. 


Island,  there  are  many  manuscripts,  in  the  Burmese 
character,  of  works  belongmg  to  the  Buddhist  Scriptures. 
These  were  presented  by  the  Rev.  Dr.  J.  N.  Cushing, 
Baptist  missionary  to  Burma,  and  an  alumnus  of  the 
University.  But  the  manuscripts  wliich,  as  being  both 
important  and  unedited,  have  proved  of  most  value  to 
me,  are  four  copies  of  the  extensive  and  systematic 
treatise  on  Buddhist  Doctrine  composed  by  the  famous 
Buddhaghosa,  who  flourished  in  the  fourth  century  A.  d. 
It  is  called  the  “Way  of  Purity”  (in  Pali,  Visuddhi- 
Magga).  These  four  manuscripts  have  come  to  me  from 
England  : one  is  from  the  private  collection  of  Prof.  T.  W. 
Rhys  Da^dds,  Secretary  of  the  Royal  Asiatic  Society  j the 
second  belonged  to  the  late  Rev.  Dr.  Richard  Morris  of 
Harold  Wood,  Essex ; the  third  to  Henry  Rigg,  Esq.,  con- 
sulting engineer  to  the  Government  of  India,  for  railways ; 
while  for  the  loan  of  the  fourth,  a Burmese  manuscript, 
my  thanks  are  due  to  the  India  Office  Library. 

The  Pali  literature  chiefly  consists  of  the  Buddhist 
Scriptures  and  their  commentaries.  These  form  an 
extensive  body  of  works,  many  of  which  are  indi- 
vidually very  large.  The  Singhalese  canon  proper  — 
that  is  to  say,  the  texts  without  the  commentaries  — 
has  been  estimated  by  Prof.  Rhys  Davids  to  contain 
about  twice  as  much  matter  as  the  Christian  Bible. 
From  this  estimate  Professor  Davids  ^pludes  the  repe- 
titions, which,  as  he  well  says,  are  “ some  of  them  very 
frecpient,  and  others  very  long.”  The  Christian  Bible 
is  dmded  into  two  Testaments,  whereas  the  Buddhist 
canon,  or  Bible,  has  three  main  divisions  called  “ Bas- 
kets ” (in  Pali,  Pitaka),  and  the  Buddhist  Bible,  conse- 
quently, is  called  “ The  Three  Baskets  ” (Ti-Pitaka). 

The  first  Testament,  Basket,  or  Pitaka  has  been 
edited  and  published  by  Oldenberg,  and  a translation 


General  Introduction. 


xvn 


of  a large  part  of  it  has  appeared  in  the  “ Sacred  Books 
of  the  East.”  This  Pitaka  gives  the  various  rules  and 
ordinances  to  he  observed  by  the  Buddhist  Order,  and 
is  therefore  called  the  “ Discipline-Basket  ” (in  Pali, 
Vmaya-Pitaka).  A large  part  of  this  Pitaka  is  dry  and 
technical  reading ; but  by  no  means  all  of  it  is  of  this 
nature,  for  there  is  interspersed  much  narrative  of  events 
in  the  life  of  The  Buddha.  The  Buddha  himself  is  sup- 
posed to  have  laid  down  all  these  rules  as  occasion  sug- 
gested their  necessity,  and  the  object  of  these  stories  is 
to  explain  the  circumstances  under  which  he  did  so. 
The  works  of  this  Pitaka  are  five,  as  follows : — 

Bhikkhu-Vibhanga ; Cnlla-Vagga; 

Bbjkklmni-Vibhanga ; Parivara-Patha. 

Maha-Vagga ; 


The  second  of  the  three  Testaments,  or  Baskets,  is 
called  the  Sutta-Pitaka,  which  may  be  translated  the 
“ Sermon-Basket.”  It  consists  of  a great  number  of 
sermons  and  discourses  in  prose  and  verse,  delivered 
by  The  Buddha  or  some  one  of  his  disciples,  and  is 
extremely  interesting  to  any  one  studymg  the  philoso- 
phy and  folk-lore  of  Buddhism.  The  list  of  the  works 
which,  according  to  the  Singhalese  canon,  belong  to  this 
Pitaka  is  as  follows  : — 


Digha-Nikaya ; 

Majjhima-Nikaya ; 
Samyutta-Nikaya ; 
Anguttara-Nikaya ; 
Khuddaka-Nikaya,  consisting  of 


Khuddata-Patha ; 
Dhammapada ; 
Udaua; 

Itivuttaka ; 
Sutta-Nipata ; 
Vimana-Vattlm ; 
Peta-Vatthu ; 
Thera-Gatha  ; 


Theri-Gatha ; 

Jataka ; 

Niddesa ; 

Patisambhida-Magga ; 
Apadana ; 
Buddha-Vaiiisa ; 
Cariya-Pitaka. 


General  Introduction. 


xviii 


The  works  composing  the  third  and  last  Pitaka  are, 
of  all  the  Buddhist  Scriptures,  the  dreariest  and  most 
forbidding  reading,  and  this  is  saying  a great  deal. 
However,  like  the  desert  of  Sahara,  they  are  to  be  re- 
spected for  their  immensity;  and  when  they  are  all 
printed,  no  doubt  something  can  be  made  of  them.  The 
title  of  this  Pitaka  is  the  “ Metaphysical  Basket  ” (in 
Pali,  Abhidhamma-Pitaka).  It  is  composed  of  the  fol- 
lowing works : — 


Dhamma-Sangani ; 
Vibhanga ; 
Katha-Vatthu ; 
Puggala-PaMatti ; 


Dhatu-Katha ; 
Yam  aka ; 
Patthana. 


This  completes  the  list  of  the  works  composing  the 
Tipitaka  or  Buddhist  Scriptures.  A niunber  of  them 
have  not  been  printed  in  their  entirety,  and  still  others 
not  at  all.^ 

The  non-canonical  works  consist  of  numerous  com- 
mentaries on  the  Tipitaka,  and  of  several  other  writ- 
mgs  of  more  or  less  importance.  The  Buddhaghosa 
above  mentioned  was  a most  prolific  commentator,  and 
his  Sumangala-Yilasin!,  or  commentary  on  the  Digha- 


^ Since  the  above  vras  bitten,  the  King  of  Siam,  •who  has  long  been  a 
patron  of  Pali  studies,  has  presented  Harvard  College  and  a number  of 
other  institutions  of  learning  with  an  edition  of  Tipitaka  works.  This 
gift  was  made  on  the  occasion  of  the  twenty-fifth  anniversary  of  his 
accession  to  the  throne,  and  consists  of  thirty-nine  volumes  printed  in 
the  Siamese  character.  The  first  and  third  Pitakas  are  complete,  as  well 
as  the  first  four  Kikayas  of  the  second  Pitaka;  but  of  the  Khuddaka- 
Xikayalfind  only  the  Khuddaka-Patha,  Dhammapada,  Udana,  Itivuttaka, 
Sutta-Xipata,  Xiddesa,  and  Papsambhida-Magga.  IMost  of  the  other 
works  of  this  X’ikaya  have  been  or  are  being  edited  in  Europe,  so  that 
the  only  Tipitaka  work  which  has  not  appeared,  at  least  partially,  in  type 
is  the  Apadana.  This  splendid  present  made  by  the  King  of  Siam  was, 
I am  sorry  to  say,  received  too  late  to  be  drawn  upon  for  selections  for 
this  volume. 


General  hitroduction. 


XIX 


Nikaya,  is  in  the  Providence  collection,  and  has  also 
partially  appeared  in  type.  Of  others  of  his  commen- 
taries I have  seen  only  fragments ; but,  as  above  stated, 
I have  his  general  work  entitled  the  Visuddhi-Magga. 

Of  works  which  are  not  commentaries,  there  is  a dic- 
tionary of  synonyms  written  in  verse,  and  called  the 
Abhidhana-ppadipika.  Then  there  is  the  Milindapanha 
(Questions  of  Milmda).  Milinda  (Greek  Menander)  was 
a Greek  king  who  carried  on  the  Greek  dominion  in 
Bactria  founded  by  Alexander  the  Great.  He  proba- 
bly lived  in  the  second  century  b.  c.,  and  the  Milinda- 
panha was  probably  composed  about  the  beginning  of 
our  era.  The  Milindapanha  is,  strictly  speaking,  a 
North  Buddhist  work,  but  it  is  considered  so  orthodox 
by  the  South  Buddliists,  i.  e.  by  the  Buddhists  of  Ceylon, 
Burma,  and  Siam,  that  I have  felt  bold  to  draw  upon 
it  freely  in  this  book.  Then  there  are  the  Abliidham- 
mattha-Sangaha,  the  Sarasangaha,  the  Anagata-Vaihsa, 
and  some  other  works  on  grammar,  history,  and  so 
forth,  the  names  of  which  I spare  the  reader,  as  no 
translation  from  them  occurs  in  this  book. 

After  long  bothering  my  head  over  Sanskrit,  I found 
much  more  satisfaction  when  I took  up  the  study  of 
Pali.  Por  Sanskrit  literature  is  a chaos;  Pali,  a cos- 
mos. In  Sanskrit  every  fresh  work  or  author  seemed 
a new  problem ; and  as  trustworthy  Hindu  chronology 
and  recorded  history  are  almost  nil,  and  as  there  are 
many  systems  of  philosophy,  orthodox  as  well  as  unor- 
thodox, the  necessary  data  for  the  solution  of  the  prob- 
lem were  usually  lacking.  Such  data,  I mean,  as  who 
the  author  was,  when  he  lived  and  wrote,  what  were 
the  current  beliefs  and  conceptions  of  his  day,  and  what 
his  own  position  was  in  respect  of  them ; such  data,  in 
short,  as  are  necessary  in  order  to  know  what  to  think 


XX 


General  Introduction. 


of  an  author,  and  fully  to  understand  what  he  says. 
Now  the  subject-matter  of  Pali  literature  is  nearly  al- 
ways the  same,  namely,  the  definite  system  of  religion 
propounded  by  The  Buddha.  Indeed,  in  a large  part  of 
the  witings.  The  Buddha  appears  as  a dramatis  persona. 
We  have  volumes  and  volumes  of  sermons,  discourses, 
and  moral  tales  credited  to  him,  and  hundreds  of  inci- 
dents related,  apropos  of  which  he  pronounced  some 
dictum.  And  the  place  of  such  utterance  is  usually 
given.  Consequently,  although  there  is  a large  field 
for  text  criticism  — a field  on  which  I have  not  felt 
it  desirable  to  enter  in  this  book  — there  is,  in  a general 
way  and  in  respect  of  subject-matter,  considerable  unity 
in  Pali  literature. 

The  aim  of  the  present  work  is  to  take  different  ideas 
and  conceptions  found  in  Pali  writings,  and  present 
them  to  the  reader  in  English.  Translation  has  been 
the  means  employed  as  being  the  most  effectual,  and 
the  order  pursued  is  in  the  mam  that  of  the  Buddliist 
“ Three  Jewels  ” (in  Pali,  Ti-Ratana),  to  wit.  The  Buddha, 
the  Doctrine,  and  the  Order.  The  selections  of  the  first 
chapter  are  on  The  Buddha ; next  follow  those  which 
deal  chiefly  with  the  Doctrine ; while  others  concerning 
the  Order  and  secular  life  constitute  the  closing  chapter 
of  the  book. 


CHAPTER  I. 


THE  BUDDHA. 

Introductory  Discourse. 

In  reading  the  Pali  Scriptures  one  is  impressed  with  the 
strong  personal  influence  exercised  by  The  Buddha  over  the 
hearts  of  his  followers.  He  was  regarded,  not  as  a mere 
formulator  of  dry  metaphysical  propositions,  but  as  a very  wise 
and  compassionate  friend  of  his  fellow-men.’'  He  was  full 
of  tact,  and  all  his  ways  were  ways  of  peace.  To  allay  dis- 
cord he  Avould  tell  a little  story  or  fable  with  a moral,  and 
his  epithet  for  one  of  whom  he  disapproved  was  merely 
“vain  man.”  Anger,  in  fact,  had  no  place  in  his  character, 
and  the  reader  of  this  book  will  find  that  it  had  equally  none 
in  his  religio-philosophic  system. 

The  term  “ Buddha  ” means  “ Enlightened  One,”  and  sig- 
nifies that  the  person  to  whom  it  is  applied  has  solved  the 
riddle  of  existence,  and  discovered  the  doctrine  for  the  cessa- 
tion of  misery.  It  was  by  his  attainment  of  this  supreme 
“Enlightenment”  or  Wisdom  thatGotama  became  a Buddha. 
During  the  thirty-five  years  of  his  life  previous  to  that  event, 
and  during  all  previous  existences  from  the  time  he  set  out 
towards  the  Buddliaship,  he  was  a Bodhisatta,  — a term 
which  I have  freely  translated  “ Future  Buddha,”  but  which 
is  more  literally  rendered  “ He  whose  essence  is  Wisdom.” 

The  Buddha’s  given  name  would  appear  to  have  been 
Siddhattha ; but  as  the  word  means  “ Successful  in  his  Ob- 
jects,” it  looks  as  though  it  might  be  a simple  epithet.  The 

I 


2 


I.  The  Buddha, 


Budcllia  belonged  to  the  Sakya  clan.  The  word  “Sakya” 
means  Powerful ; ” and  the  families  that  bore  the  name  had 
a reputation  for  pride  and  haughtiness.  They  were  of  the 
warrior  caste,  but  cultivated  the  peaceful  arts  of  agriculture. 
By  his  contemporaries  The  Buddha  is  \isually  called  Gotama, 
or,  as  the  word  is  sometimes  Anglicized,  the  Gotamid.  It  is 
not  quite  clear  why  he  and  others  of  his  clan  should  bear  the 
name  of  Gotama  in  addition  to  that  of  Sakya.  It  may  be 
they  claimed  descent  from  the  ancient  sage  Gautama  (Sans- 
krit “ Gautama  ” becomes  “ Gotama  ” in  Pali),  to  whom  are 
attributed  some  of  the  hymns  of  the  Rig- Veda;  or  it  may 
be,  as  Burnouf  has  suggested,  “ because  Gautama  was  the 
sacerdotal  family  name  of  the  military  race  of  Sakyas,  Avho, 
being  of  the  warrior  caste,  had  no  ancestor  or  tutelar  saint 
like  the  Brahmans,  but  might,  as  the  Hindu  law  permits, 
haA’e  taken  the  name  of  the  sage  to  whose  family  belonged 
their  spiritual  guide.” 

The  Buddha  was  a Hindu,  born  not  far  from  the  Ganges, 
and  during  his  long  ministry  wandered  about  from  place  to 
place  in  the  section  of  country  about  Benares,  A’ery  much  as 
did  Christ  in  Samaria  and  Judea.  And  just  as  Christ  once 
left  his  native  country  and  Avent  to  Egypt,  so  The  Buddha  is 
said  by  natiA'e  authorities  to  haA’e  paid  a couple  of  Ausits  to 
Ceylon ; but  the  statement  is,  I fear,  somewhat  mythical. 

The  date  of  Gotama  Buddha  is  considered  to  be  the  sixth 
centurA"  before  Christ.  It  would  appear  that  he  liA^ed  to  his 
eightieth  year,  and  the  time  of  Iris  death  is  giA'en  by  scholars 
as  about  480  b.  c. 

The  first  eight  sections  of  the  present  chapter  are  from 
the  general  introduction  to  the  Jataka  (“Book  of  Birth- 
Stories”).  These  Birth-Stories,  fiA'e  hundred  and  fifty  in 
number,  are  so  called  because  they  are  tales  of  the  anterior 
existences  of  Gotama  Buddha,  Avhile  he  was  as  yet  but  a 


Introductory  Discourse. 


3 


Future  Buddha.  The  Jataka  is  an  extensive  work  ; five 
volumes  have  already  been  edited  by  Professor  V.  Fausholl, 
of  Copenhagen,  and  more  is  yet  to  come.  It  consists  of  the 
Birth-Stories  themselves,  with  a commentary  and  a long 
introduction.  Examples  of  these  Birth-Stories  will  be  given 
further  on ; here  we  have  only  to  do  with  the  Introduction, 
the  author  of  which  and  of  the  commentary  is  unknown. 

After  a few  preliminary  remarks  concerning  the  inception 
and  plan  of  his  work,  the  author  begins  by  quoting  entire  the 
Story  of  Sumedlia  as  contained  in  the  metrical  work  called 
the  Buddlia-Vaihsa  (“  History  of  the  Buddhas  ”).  He  does  not 
quote  it  all  consecutively,  but  a few  stanzas  at  a time  as 
authority  for  his  prose  statements.  In  this  prose  is  also  some 
matter  of  a commentary  nature,  apparently  later  glosses  and 
not  a part  of  the  original  text.  In  my  first  translation  I give 
the  Story  of  Sumedha  as  quoted  in  this  Introduction  to  the 
Jataka,  but  I give  it  consecutively  and  omit  the  prose, 
except  that  of  some  of  the  more  interesting  and  explanatory 
passages,  of  the  glosses  especially,  I have  made  foot-notes. 

After  the  Story  of  Sumedha  our  author  gives  formal 
descriptions  of  each  of  the  twenty-four  Buddhas  that  pre- 
ceded Gotama.  These  descriptions,  however,  are  tedious, 
and  are  not  here  translated.  They  mainly  concern  them- 
selves with  such  details  as  the  height  of  each  Buddlia,  his 
length  of  life,  how  many  conversions  he  made,  the  names 
of  his  father,  mother,  chief  disciples,  etc.  But  from  the 
point  where  my  second  section  begins  to  the  end  of  the 
eighth  I follow  the  native  text  without  making  any  omis- 
sions. I have  divided  one  continuous  text  into  seven  parts, 
and  then  given  these  divisions  titles  of  my  own  devising. 

The  reader  is  thus  brought  up  to  the  ministry  of  The 
Buddha.  This  ministry  lasted  some  forty-five  years,  and  an 
account  of  part  of  it  is  given  by  the  author  of  the  Introduc- 


4 


I.  The  Buddha. 


tion.  It  is,  however,  only  a part  that  he  gives,  just  enough 
to  conduct  liis  reader  up  to  the  time  when  The  Buddha  was 
presented  with  Jetavana  monastery,  the  importance  of  which 
event  to  our  author  will  he  readily  perceived  when  it  is 
remembered  that  this  was  the  monastery  in  wliich  The 
Buddha  is  represented  as  ha^-ing  related  the  greater  part  of 
the  Birth-Stories.  As  our  author  fails  to  give  us  a complete 
life  of  The  Buddha,  and  as  I know  of  none  in  Pali  literature, 
none  is  attempted  in  this  book.  But  in  order  that  the  reader 
may  have  at  an  early  stage  an  idea  of  what  the  matters  were 
wherein  The  Buddha  considered  himself  “ enlightened,”  two 
passages  are  translated  from  the  Maha-Vagga.  Then  follows 
a description  of  the  daily  routine  of  The  Buddha’s  ministry, 
and  the  last  section  of  this  chapter  gives  the  Pali  account 
of  how  The  Buddha  died.  It  is  not  because  the  philosophical 
ideas  expressed  and  the  references  to  meditation  and  trance 
made  in  these  four  sections  are  supposed  to  be  self-explana- 
tory, that  I make  no  comment  on  them  in  this  chapter ; but 
because  the  next  three  chapters,  as  I have  already  stated 
in  my  General  Introduction,  are  devoted  to  the  Doctrine, 
and  constitute  the  philosophical  and  systematic  part  of  this 
work.  It  appeared  desirable  to  give  the  reader  a general 
idea  of  what  the  Buddhists  consider  to  be  the  salient  features 
of  their  system  of  religion  before  beginning  its  detailed 
discussion. 


§ I.  The  Story  of  Sumedha. 


5 


Ji-3*] 


§ 1.  THE  STORY  OF  SUMEDHA.^ 

Translated  from  the  Introduction  to  the  Jataka 

12.  A hundred  thousand  cj’cles  vast 
And  four  immensities  ago, 

There  was  a town  named  Amara, 

A place  of  beauty  aud  delights. 

It  had  the  noises  ten  complete  ^ 

And  food  and  drink  abundantly. 

13.  The  noise  of  elephant  and  horse, 

Of  conch-shell,  drum,  and  chariot, 

And  invitations  to  partake  — 

“ Eat  ye,  and  drink  ! ” — resounded  loud. 

14.  A town  complete  in  all  its  parts. 

Where  every  industry  was  found. 

And  eke  the  seven  precious  gems,® 

And  foreigners  from  many  lands. 

A prosperous  city  of  the  gods. 

Full  of  good  works  and  holy  men. 

15.  Within  this  town  of  Amara 
Sumedha  lived,  of  Brahman  caste. 

Who  many  tens  of  millions  had. 

And  grain  and  treasure  in  full  store. 

16.  A student  he,  and  wise  in  spells, 

A master  of  the  Vedas  three. 

He  fortunes  told,  tradition  knew. 

And  every  duty  of  his  caste. 

1 This  entire  story  is  related  by  The  Buddha  to  his  disciples,  and 
describes  how,  in  his  long-ago  existence  as  the  Brahman  Sumedha,  he 
first  resolved  to  strive  for  the  Buddhaship.  In  stanzas  12-16  he  speaks  of 
himself,  that  is,  of  Sumedha,  in  the  third  person,  but  elsewhere  in  the 
first. 

* Only  six  of  the  ten  noises  indicative  of  a flourishing  town  are  here 
mentioned.  For  the  complete  list,  see  p.  101. 

* Probably  gold,  silver,  pearls,  gems  (such  as  sapphire  and  ruby), 
cat’s-eye,  diamond,  and  coral;  or  perhaps  as  given  on  p.  101,  note. 


6 


I.  The  Buddha. 


17.  In  secret  then  I sat  me  down, 

And  thus  to  ponder  I began : 

“ What  misery  to  be  born  again ! 

And  have  the  flesh  dissolve  at  death ! 

18.  “ Subject  to  birth,  old  age,  disease, 

Extinction  will  I seek  to  find. 

Where  no  decay  is  ever  known. 

Nor  death,  but  all  security. 

19.  “ AVhat  if  I now  should  rid  me  of 
This  body  foul,  this  charnel-house, 

And  go  my  way  without  a care. 

Or  least  regret  for  things  behind ! 

20.  “ There  is,  there  must  be,  an  escape ! 

Impossible  there  should  not  be ! 

I ’ll  make  the  search  and  find  the  way, 

Which  from  existence  shall  release ! 

21.  “ Even  as,  although  there  misery  is, 

Yet  happiness  is  also  found  ; 

So,  though  indeed  existence  is, 

A non-existence  should  be  sought. 

22.  “ Even  as,  although  there  may  be  heat, 

Yet  grateful  cold  is  also  found ; 

So,  though  the  threefold  fire  ^ exists. 

Likewise  Nirvana  should  be  sought. 

23.  “ Even  as,  although  there  evil  is. 

That  which  is  good  is  also  found ; 

So,  though ’t  is  true  that  birth  exists. 

That  which  is  not  bh'th  should  be  sought. 

24.  “ Even  as  a man  befouled  with  dung. 

Seeing  a brimming  lake  at  hand. 

And  nathless  bathing  not  therein. 

Were  senseless  should  he  chide  the  lake ; 

' Lust,  hatred,  and  infatuation.  Compare  page  59,  and  also  the 
“ Fire-sermon,”  page  351. 


§ I,  The  Story  of  Smnedha. 


7 


25.  “ So,  when  Nirvana’s  lake  exists 
To  wash  away  corruption’s  stain, 

Should  I not  seek  to  bathe  therein, 

I might  not  then  Nu'vana  chide. 

26.  “ Even  as  a man  hemmed  in  by  foes, 
Seeing  a certain  safe  escape. 

And  nathless  seeking  not  to  flee. 

Might  not  the  blameless  pathway  chide ; 

27.  “ So,  when  my  passions  hem  me  in. 
And  yet  a way  to  bliss  exists. 

Should  I not  seek  to  follow  it. 

That  way  of  bliss  I might  not  chide. 

28.  “ Even  as  a man  who,  sore  diseased. 
When  a physician  may  be  had. 

Should  fail  to  send  to  have  him  come. 
Might  the  physician  then  not  chide ; 

29.  “ So,  when  diseased  with  passion,  sore 
Oppressed,  I seek  the  master  not 
Whose  ghostly  counsel  me  might  cure. 
The  blame  should  not  on  him  be  laid. 

30.  “ Even  as  a man  might  rid  him  of 
A horrid  corpse  bound  to  his  neck. 

And  then  upon  his  way  proceed. 
Joyous,  and  free,  and  unconstrained ; 

31.  “ So  must  I likewise  rid  me  of 
This  body  foul,  this  charnel-house, 

And  go  my  way  without  a care. 

Or  least  regret  for  things  behind. 

32.  “ As  men  and  women  rid  them  of 
Their  dung  upon  the  refuse  heap. 

And  go  their  ways  without  a care. 

Or  least  regret  for  what  they  leave ; 


8 


I.  The  Buddha. 


33.  “ So  will  I likewise  rid  me  of 
This  body  foul,  this  charnel-house, 
And  go  my  way  as  if  I had 

Cast  out  my  filth  into  the  draught. 

34.  “ Even  as  the  owners  leave  and  quit 
A worn-out,  shattered,  leaky  ship, 
And  go  their  ways  without  a care. 

Or  least  regret  for  what  they  leave ; 

35.  “So  will  I likewise  rid  me  of 

This  nine-holed,^  ever-trickling  frame. 
And  go  my  way,  as  owners  do. 

Who  ship  disrupted  leave  behind. 

36.  “ Even  as  a man  who  treasure  bears. 
And  finds  him  in  a robber-gang. 

Will  quickly  flee  and  rid  him  of 
The  robbers,  lest  they  steal  his  gold ; 

37.  “ So,  to  a mighty  robber  might 
Be  likened  well  this  body’s  frame. 

I ’ll  cast  it  off  and  go  my  way. 

Lest  of  my  welfare  I be  robbed.” 

38.  Thus  thinking,  I on  rich  and  poor 
All  that  I had  in  alms  bestowed ; 
Hundreds  of  millions  spent  I then. 
And  made  to  Himavant  ^ my  way. 

39.  Not  far  away  from  Himavant, 

There  w'as  a hill  named  Dhammaka, 
And  here  I made  and  patterned  well 
A hermitage  and  hut  of  leaves. 


^ The  two  eyes,  ears,  and  so  forth,  as  enumerated  at  page  298. 

* The  Himalaya  mountains.  Himalaya  and  Himavant  are  Sanskrit 
words  of  almost  identical  signification.  The  former  means  “ snow-abode,” 
and  is  a compound  of  Mma,  “snow,”  and  dfoya,  “settling-down  place,”  or 
“abode.”  Hima-vant  means  “snow-y.” 


§ I.  The  Story  of  Sumedha. 


9 


40.  A walking-place  I then  laid  out, 
Exempted  from  the  five  defects,  ^ 

And  having  all  the  virtues  eight ; ^ 

And  there  I gained  the  Six  High  Powers. 

41.  Then  ceased  I cloaks  of  cloth  to  wear, 
For  cloaks  possess  the  nine  defects,^ 


1 Native  gloss ; Jataka,  vol.  i.,  p.  7,  1.  14 : Exempted  from  the  five 
defects : The  following  are  the  five  defects  in  a walking-place  : hardness 
and  unevenness ; trees  in  the  midst ; dense  underbrush ; excessive  nar- 
rowness; excessive  width.  For  if  the  walking-place  be  on  hard  and 
uneven  ground,  then  any  one  who  uses  it  hurts  and  blisters  his  feet,  so 
that  he  fails  of  concentration  of  mind,  and  his  meditation  is  broken  up ; 
while  he  who  walks  at  ease  on  a soft  and  even  surface  succeeds  in  medi- 
tation. Therefore  hardness  and  unevenness  of  surface  are  to  be  reckoned 
as  one  defect.  If  a walking-place  have  trees  in  it,  whether  in  the  middle 
or  at  the  end,  then  any  one  who  uses  it  is  liable,  if  not  careful,  to  strike 
his  forehead  or  his  head  against  them.  Therefore  trees  in  the  midst  are 
a second  defect.  If  a walking-place  be  overgrown  with  a dense  under- 
brush of  grass,  vines,  and  so  forth,  any  one  who  uses  it  in  the  dark  is 
liable  to  tread  upon  snakes  and  other  creatures  and  kill  them,  or  they 
may  bite  and  injure  him.  Thus  a dense  underbrush  is  a third  defect. 
If  a walking-place  be  excessively  narrow,  say  only  a cubit  or  half  a cubit 
wide,  then  any  one  who  uses  it  is  liable  to  stumble  at  the  borders  and 
stub  his  toes  and  break  his  toe-nails.  Therefore  excessive  narrowness  is 
a fourth  defect.  If  a walking-place  be  excessively  wide,  then  any  one 
who  uses  it  is  liable  to  have  his  mind  wander  and  fail  of  concentration. 
Thus  excessive  width  is  a fifth  defect.  A walking-place  should  be  a 
path  a cubit  and  a half  in  breadth,  with  a margin  of  a cubit  on  either 
side,  and  it  should  be  sixty  cubits  in  length,  and  it  should  have  a surface 
soft  and  evenly  sprinkled  with  sand. 

2 Ibidem,  1.  30.  And  having  all  the  virtues  eight ; Having  the  eight 
advantages  for  a monk.  The  following  are  the  eight  advantages  for  a 
monk : it  admits  of  no  storing-up  of  treasure  or  grain ; it  favors  only 
a blameless  alms-seeking  ; there  one  can  eat  his  alms  in  peace  and  quiet ; 
there  no  annoyance  is  experienced  from  the  reigning  families  when  they 
oppress  the  kingdom  with  their  levies  of  the  precious  metals  or  of  leaden 
money ; no  passionate  desire  arises  for  furniture  and  implements  ; there 
is  no  fear  of  being  plundei-ed  by  robbers ; no  intimacies  are  formed  with 
kings  and  courtiers ; and  one  is  not  shut  in  in  any  of  the  four  directions. 

8 Native  gloss : Jataka,  vol.  i.,  p.  8,  1.  27 ; For  cloaks  possess  the  nine 
defects:  . . . For  one  who  retires  from  the  world  and  takes  up  the  life 
of  an  anchorite,  there  are  nine  defects  inherent  in  garments  of  cloth. 
The  great  cost  is  one  defect ; the  fact  that  it  is  got  by  dependence  on 
others  is  another ; the  fact  that  it  is  easily  soiled  by  use  is  another,  for 


10 


I.  The  Buddha. 


[j.i.629 


And  gii’ded  on  a barken  dress, 

"Which  is  with  virtues  twelve  endued.* 

42.  My  hut  of  leaves  I then  forsook, 

So  crowded  with  the  eight  defects,^ 
And  at  the  foot  of  trees  I lived. 

For  such  abodes  have  virtues  ten.® 


when  it  has  been  soiled  it  must  be  washed  and  dyed  ; the  fact  that  when 
it  is  much  worn  it  must  needs  be  patched  and  mended  is  another ; the 
difficulty  of  obtaining  a new  one  when  needed  is  another ; its  unsuib 
ableness  for  an  anchorite  who  has  retired  from  the  world  is  another ; its 
acceptableness  to  one’s  enemies  is  another,  for  it  must  needs  be  guarded 
lest  the  enemy  take  it ; the  danger  that  it  may  be  worn  for  ornament 
is  another ; the  temptation  it  affords  to  load  one’s  self  down  with  it  in 
travelling  is  another. 

1 The  bast,  or  inner  bark  of  certain  trees,  was  much  used  in  India 
as  cloth,  to  which  indeed  it  bears  a stinking  resemblance.  — Native  gloss  : 
Jataka,  vol.  i.,  p.  9,  1.  2:  Which  is  with  virtues  twelve  endued:  Possessing 
twelve  advantages.  For  there  are  twelve  advantages  in  a dress  of  bark. 
It  is  cheap,  good,  and  suitable ; this  is  one  advantage.  You  can  make 
it  yourself  ; this  is  a second.  It  gets  dirty  but  slowly  by  use,  and  hence 
time  is  not  wasted  in  washing  it ; this  is  a third.  It  never  needs  sewing, 
even  when  much  used  and  worn  ; this  is  a fourth.  But  when  a new  one 
is  needed,  it  can  be  made  with  ease ; this  is  a fifth.  Its  suitableness  for 
an  anchorite  who  has  retired  from  the  world  is  a sixth.  That  it  is  of  no 
use  to  one’s  enemies  is  a seventh.  That  it  cannot  be  worn  for  ornament 
is  an  eighth.  Its  lightness  is  a ninth.  Its  conducing  to  moderation  in 
dress  is  a tenth.  The  irreproachableness  and  blamelessness  of  searching 
for  bark  is  an  eleventh.  And  the  unimportance  of  its  loss  is  a twelfth. 

® Native  gloss  : Jataka,  vol.  i.,  p.  9, 1. 11 : My  hut  of  leaves  I then  for- 
sook, So  crowded  with  the  eight  defects:  . . . (L.  36)  For  there  are  eight 
evils  connected  with  the  use  of  a leaf-hut.  The  great  labor  involved  in 
searching  for  materials  and  in  the  putting  of  them  together  is  one  evil. 
The  constant  care  necessarj"^  to  replace  the  grass,  leaves,  and  bits  of  clay 
that  fall  down  is  a second.  Houses  may  do  for  old  men,  but  no  concen- 
tration of  mind  is  possible  when  one’s  meditation  is  liable  to  be  inter- 
rupted ; thus  the  liability  to  interruption  is  a third.  The  protection 
afforded  against  heat  and  cold  renders  the  body  delicate,  and  this  is  a 
fourth.  In  a house  all  sorts  of  evil  deeds  are  possible ; thus  the  cover  it 
affords  for  disgraceful  practices  is  a fifth.  The  taking  possession,  say- 
ing, “ This  is  mine,”  is  a sixth.  To  have  a house  is  like  having  a com- 
panion ; this  is  a seventh.  And  the  sharing  of  it  with  many  others,  as 
for  instance  with  lice,  bugs,  and  house-lizards,  is  an  eighth. 

® Ibidem,  p.  10,  1.  9 : And  at  the  foot  of  trees  I lived,  For  such  abodes 
have  virtues  ten:  . . . The  following  are  the  ten  virtues.  The  smaUuess  of 


J.i.63^] 


§ I.  The  Story  of  Sumedha. 


II 


43.  No  sown  and  cultivated  grain 
Allowed  I then  to  be  my  food ; 

But  all  the  many  benefits 

Of  wild-fruit  fare  I made  my  own. 

44.  And  strenuous  effort  made  I there, 

The  while  I sat,  or  stood,  or  walked ; 

And  ere  seven  days  had  passed  away, 

I had  attained  the  Powers  High. 

45.  "When  I had  thus  success  attained. 

And  made  me  master  of  the  Law, 

A Conqueror,  Lord  of  All  the  'World, 

Was  born,  by  name  Dlpariikara. 

46.  What  time  he  was  conceived,  was  born. 

What  time  he  Buddhaship  attained, 

When  first  he  preached,  — the  Signs  ^ appeared. 

I saw  them  not,  deep  sunk  in  trance. 

47.  Then,  in  the  distant  border-land. 

Invited  they  this  Being  Great, 

And  every  one,  with  joyful  heart. 

The  pathway  for  his  coming  cleared. 

the  undertaking  is  one  virtue,  for  all  that  is  necessary  is  simply  to  go  to 
the  tree.  The  small  amount  of  care  it  requires  is  a second ; for,  whether 
swept  or  unswept,  it  is  suitable  for  use.  The  freedom  from  interruption 
is  a third.  It  affords  no  cover  for  disgraceful  practices ; wickedness 
there  would  be  too  public  ; thus  the  fact  that  it  affords  no  cover  for  dis- 
graceful practices  is  a fourth.  It  is  like  living  under  the  open  sky,  for 
there  is  no  feeling  that  the  body  is  confined  ; thus  the  non-confinement 
of  the  body  is  a fifth.  There  is  no  taking  possession  ; this  is  a sixth. 
The  abandonment  of  aU  longings  for  household  life  is  a seventh.  When 
a house  is  shared  with  others,  some  one  is  liable  to  say,  “ I will  look  after 
this  house  myself.  Begone  ! ” Thus  the  freedom  from  eviction  is  an 
eighth.  The  happy  contentment  experienced  by  the  occupant  is  a ninth. 
The  little  concern  one  need  feel  about  lodgings,  seeing  that  a man  can 
find  a tree  no  matter  where  he  may  be  stopping,  — this  is  a tenth. 

1 Translated  from  the  prose  of  the  Jataka,  vol.  i.,  p.  10,  last  line  but 
one : At  his  [Dipariikara’s]  conception,  birth,  attainment  of  Buddhaship, 
and  when  he  caused  the  Wheel  of  Doctrine  to  roll,  the  entire  system  of 
ten  thousand  worlds  trembled,  quivered,  and  shook,  and  roared  with 
a mighty  roar ; also  the  Thirty-Two  Prognostics  appeared.  [For  the 
Thirty-Two  Prognostics,  see  page  44.] 


12 


I.  The  Buddha. 


48.  Now  so  it  happened  at  this  time, 

That  I my  hermitage  had  left, 

And,  barken  garments  rustling  loud, 

W as  passing  o ’er  them  through  the  air. 

49.  Then  saw  I every  one  alert. 

Well-pleased,  delighted,  overjoyed; 

And,  coming  downward  from  the  sky. 

The  multitude  I straightway  asked  : 

50.  “Well-pleased,  delighted,  overjoyed. 

And  all  alert  is  every  one ; 

For  whom  is  being  cleared  the  way. 

The  path,  the  track  to  travel  on?  ” 

51.  When  thus  I asked,  response  was  made: 

“ A mighty  Buddha  has  appeared, 

A Conqueror,  Lord  of  All  the  World, 
Whose  name  is  called  Dlpaiiikara. 

For  him  is  being  cleared  the  way. 

The  path,  the  track  to  travel  on.” 

52.  This  word,  “ The  Buddha,”  when  I heard, 
Joy  sprang  up  straightway  in  my  heart ; 
“A  Buddha!  Buddha!  ” cried  I then, 

And  published  my  heart’s  content. 

53.  And  standing  there  I pondered  deep. 

By  joyous  agitation  seized  : 

“ Here  will  I now  some  good  seed  sow. 
Nor  let  this  fitting  season  slip.” 

54.  “ For  a Buddha  do  ye  clear  the  road? 
Then,  pray,  grant  also  me  a place ! 

I,  too,  wdll  help  to  clear  the  way, 

The  path,  the  track  to  travel  on.” 

55.  And  so  they  granted  also  me 
A portion  of  the  path  to  clear. 

And  I gan  clear,  while  still  my  heart 
Said  “ Buddha ! Buddha ! ” o’er  and  o’er. 


§ I.  The  Story  of  Sumedha. 


13 


56.  But  ere  my  part  was  yet  complete, 
DTpaiiikara,  the  Mighty  Sage, 

The  Conqueror,  came  that  way  along, 
Thronged  by  four  hundred  thousand  saints. 
Without  depravity  or  spot, 

And  having  each  the  Six  High  Powers. 

57.  The  people  then  their  greetings  gave, 

And  many  kettle-drums  were  beat. 

And  men  and  gods,  in  joyous  mood. 

Loud  shouted  their  applauding  cries. 

58.  Then  men  and  gods  together  met. 

And  saw  each  other  face  to  face ; 

And  all  with  joined  hands  upraised 
Followed  The  Buddha  and  his  train. 

59.  The  gods,  with  instruments  divine. 

The  men,  with  those  of  human  make, 
Triumphant  music  played,  the  while 
They  followed  in  The  Buddha’s  train. 

60.  Celestial  beings  from  on  high 
Threw  broadcast  over  all  the  earth 
The  Erythrina  flowers  of  heaven, 

The  lotus  and  the  coral-flower. 

61.  And  men  abiding  on  the  ground 
On  every  side  flung  up  in  aii’ 

Champakas,  salalas,  nlpas, 

Nagas,  punnagas,  ketakas. 

62.  Then  loosened  I my  matted  hair. 

And,  spreading  out  upon  the  mud 
My  dress  of  bark  and  cloak  of  skin, 

I laid  me  down  upon  my  face. 

63.  “ Let  now  on  me  The  Buddha  tread. 

With  the  disciples  of  his  train  ; 

Can  I but  keep  him  from  the  mire. 

To  me  great  merit  shall  accrue.” 


H 


I.  The  Buddha. 


64.  While  thus  I lay  upon  the  ground/ 
Arose  within  me  many  thoughts  : 

“ To-day,  if  such  were  my  desire, 

I my  corruptions  might  consume. 

65.  “ But  why  thus  in  an  unknown  guise 
Should  I the  Doctrine’s  fruit  secure? 
Omniscience  first  will  I achieve. 

And  be  a Buddha  in  the  world. 

66.  “ Or  why  should  I,  a valorous  man, 
The  ocean  seek  to  cross  alone? 
Omniscience  first  will  I achieve. 

And  men  and  gods  convey  across. 

67.  “ Since  now  I make  this  earnest  wish, 
In  presence  of  this  Best  of  Men, 
Omniscience  sometime  I ’ll  achieve. 
And  multitudes  convey  across. 

68.  “ I ’ll  rebirth’s  circling  stream  arrest, 
Destroy  existence’s  three  modes  ; 

I ’ll  climb  the  sides  of  Doctrine’s  ship, 
And  men  and  gods  convey  across. 

69.  “ A human  being,  ^ male  of  sex. 

Who  saintship  gains,  a Teacher  meets, 
As  hermit  lives,  and  vh'tue  loves. 

Nor  lacks  resolve,  nor  fiery  zeal. 

Can  by  these  eight  conditions  joined. 
Make  his  most  earnest  wish  succeed.” 


1 Native  gloss : Jataka,  vol.  i.,  p.  13, 1.  31 : As  he  lay  in  the  mud, 
he  opened  his  eyes  again,  and  gazing  upon  the  Buddha-glory  of  Dipam- 
kara.  The  Possessor  of  the  Ten  Forces,  he  reflected  as  follows : “If  I so 
wished,  I might  burn  up  all  my  corruptions,  and  as  novice  follow  with  the 
congregation  when  they  enter  the  city  of  Rainma ; but  I do  not  want  to 
burn  up  my  corruptions  and  enter  Nirvana  unknown  to  any  one.  What 
now  if  I,  like  Diparhkara,  were  to  acquire  the  supreme  wisdom,  were  to 
cause  multitudes  to  go  on  board  the  ship  of  Doctrine  and  cross  the  ocean 
of  the  round  of  rebirth,  and  were  afterwards  to  pass  into  Nirvana  ! That 
would  be  something  worthy  of  me  1 ” 

Native  gloss  : Jataka,  vol.  i.,  p.  14, 1.  20  : For  it  is  only  a human 
being  that  can  successfully  wish  to  be  a Buddha ; a serpent,  or  a bird. 


§ I.  The  Siory  of  Sutnedha. 


IS 


70.  Dlpariikara,  AYho  Knew  All  Worlds, 
Recipient  of  Offerings, 

Came  to  a halt  my  pillow  near, 

And  thus  addressed  the  multitudes : 

71.  “ Behold  ye  now  this  monk  austere. 
His  matted  locks,  his  penance  fierce ! 
Lo ! he,  unnumbered  cycles  hence, 

A Buddha  in  the  world  shall  be. 


or  a deity  cannot  successfully  make  the  wish.  Of  human  beings  it  is 
only  one  of  the  male  sex  that  can  make  the  wish : it  would  not  be 
successful  on  the  part  of  a woman,  or  of  a eunuch,  or  of  a neuter,  or  of 
a hermaphrodite.  Of  men  it  is  he,  and  only  he,  who  is  in  a fit  condition 
by  the  attainment  of  saintship  in  that  same  existence,  that  can  suc- 
cessfully make  the  wish.  Of  those  in  a fit  condition  it  is  only  he  who 
makes  the  wish  in  the  presence  of  a living  Buddha  that  succeeds  in  his 
wish  ; after  the  death  of  a Buddha  a wish  made  at  a relic-shrine,  or  at 
the  foot  of  a Bo-tree,  will  not  be  successful.  Of  those  who  make  the  wish 
in  the  presence  of  a Buddha  it  is  he,  and  only  he,  who  has  retired  from 
the  world  that  can  successfully  make  the  wish,  and  not  one  who  is  a lay- 
man. Of  those  who  have  retired  from  the  world  it  is  only  he  w’ho  is 
possessed  of  the  Five  High  Powers  and  is  master  of  the  Eight  Attain- 
ments that  can  successfully  make  the  wish,  and  no  one  can  do  so  who  is 
lacking  in  these  excellences.  Of  those,  even,  who  possess  these  excel- 
lences it  is  he,  and  only  he,  who  has  such  firm  resolve  that  he  is  ready  to 
sacrifice  his  life  for  The  Buddhas  that  can  successfully  make  the  wish, 
but  no  other.  Of  those  who  possess  this  resolve  it  is  he,  and  only  he, 
who  has  great  zeal,  determination,  strenuousness,  and  endeavor  in  striving 
for  the  qualities  that  make  a Buddha  that  is  successful.  The  following 
comparisons  will  show  the  intensity  of  the  zeal.  If  he  is  such  a one  as  to 
think : “ The  man  who,  if  all  within  the  rim  of  the  world  were  to  become 
water,  would  be  ready  to  swim  across  it  with  his  own  arms  and  get  to 
the  further  shore,  — he  is  the  one  to  attain  the  Buddhaship ; or,  in  case  all 
within  the  rim  of  the  world  were  to  become  a jungle  of  bamboo,  would 
be  ready  to  elbow  and  trample  his  way  through  it  and  get  to  the  further 
side,  — he  is  the  one  to  attain  the  Buddhaship  ; or,  in  case  all  within  the 
rim  of  the  world  were  to  become  a terra  firma  of  thick-set  javelins,  would 
be  ready  to  tread  on  them  and  go  afoot  to  the  further  side,  — he  is  the  one 
to  attain  the  Buddhaship ; or,  in  case  all  within  the  rim  of  the  world 
were  to  become  live  co^s,  would  be  ready  to  tread  on  them  and  so  get  to 
the  further  side,  — he  is  the  one  to  attain  the  Buddhaship,”  — if  he  deems 
not  even  one  of  these  feats  too  hard  for  himself,  but  has  such  great  zeal, 
determination,  strenuousness,  and  power  of  endeavor  that  he  would 
perform  these  feats  in  order  to  attain  the  Buddhaship,  then,  but  not 
otherwise,  will  his  wish  succeed. 


i6 


I.  The  Buddha. 


D-ii6i 


72.  “ From  the  fair  town  called  Kapila 
His  Great  Retirement  shall  be  made. 

Then,  when  his  Struggle  flerce  is  o’er, 

His  stern  austerities  performed,  — 

73.  “He  shall  in  quiet  sit  him  down 
Beneath  the  Ajapala-tree ; 

There  pottage  made  of  rice  receive, 

And  seek  the  sti’eam  Neranjara. 

74.  “ This  pottage  shall  The  Conqueror  eat. 
Beside  the  stream  Neranjara, 

And  thence  by  road  triumphal  go 
To  where  the  Tree  of  Wisdom  stands. 

75.  “ Then  shall  the  Peerless,  Glorious  One 
Walk  to  the  right,  round  Wisdom’s  Throne, 
And  there  The  Buddhaship  achieve. 

While  sitting  at  the  fig-tree’s  root. 

76.  “ The  mother  that  shall  bring  him  forth. 
Shall  Maya  called  be  by  name ; 

Suddhodana  his  father’s  name ; 

His  own  name  shall  be  Gotama. 

77.  “Kolita,  Upatissa^  too,  — 

These  shall  his  Chief  Disciples  be ; 

Both  undepraved,  both  passion-free. 

And  tranquil  and  serene  of  mind. 

78.  “ Ananda  shall  be  servitor 
And  on  The  Conqueror  attend ; 

Khema  and  Uppalavanna 
Shall  female  Chief  Disciples  be, 

79.  “ Both  undepraved,  both  passion-free. 

And  tranquil  and  serene  of  mind. 

The  Bo-tree  of  this  Blessed  One 
Shall  be  the  tree  Assattha'  called.” 


^ Better  known  as  INIoggallana  and  Sariputta,  respectively. 
* Ficus  religiosa. 


§ I.  The  Story  of  Sumedha. 


17 


80.  Thus  spake  Th’  Unequalled,  Mighty  Sage; 
And  all,  when  they  had  heard  his  speech. 
Both  men  and  gods  rejoiced,  and  said: 

“ Behold  a Buddha-scion  here ! ” 

81.  Now  shouts  were  heard  on  every  side. 

The  people  clapped  their  arms  and  laughed. 
Ten  thousand  worlds  of  men  and  gods 
Paid  me  them  homage  then  and  said : 

82.  “If  of  our  Lord  Dipamkara 

The  Doctrine  now  we  fail  to  grasp. 

We  yet  shall  stand  in  time  to  come 
Before  this  other  face  to  face. 

83.  “ Even  as,  when  men  a river  cross. 

And  miss  th’  opposing  landing-place, 

A lower  landing-place  they  find. 

And  there  the  river-bank  ascend ; 

84.  “ Even  so,  we  all,  if  we  let  slip 
The  present  Conqueror  that  we  have. 

Yet  still  shall  stand  in  time  to  come 
Before  this  other,  face  to  face.” 

85.  DTpaiiikara,  Who  All  Worlds  Knew, 
Kecipient  of  Offerings, 

My  future  having  prophesied. 

His  right  foot  raised  and  went  his  way. 

86.  And  all  who  were  this  Conqueror’s  sons. 
Walked  to  the  right  around  me  then ; 

And  serpents,  men,  and  demigods. 

Saluting  me,  departed  thence. 

87.  Now  when  The  Leader  of  the  World 
Had  passed  from  sight  with  all  his  train. 

My  mind  with  rapturous  transport  filled, 

I raised  me  up  from  where  I lay. 


2 


i8 


I.  T}ie  Buddha. 


[j-i-17® 


88.  Then  overjoyed  with  joy  was  I, 

Delighted  with  a keen  delight ; 

And  thus  with  pleasure  saturate 
I sat  me  down  with  legs  across. 

89.  And  while  cross-legged  there  I sat, 

I thus  reflected  to  mj’self : 

“ Behold  ! in  trance  am  I adept, 

And  all  the  Powers  High  are  mine. 

90.  “ Nowhere  throughout  a thousand  worlds 
Are  any  seers  to  equal  me ; 

Unequalled  in  the  magic  gifts 

Have  I this  height  of  bliss  attained.” 

91.  Now  while  I sat  with  legs  across. 

The  dwellers  of  ten  thousand  worlds 
Rolled  forth  a glad  and  mighty  shout : ^ 

“ Surely  a Buddha  thou  shalt  be  ! 

92.  “ The  presages  that  erst  were  seen. 

When  Future  Buddhas  sat  cross-legged, 

These  presages  are  seen  to-day  — 

Surely  a Buddha  thou  shalt  be ! 

93.  “All  cold  is  everywhere  dispelled. 

And  mitigated  is  the  heat ; 

These  presages  are  seen  to-day  — 

Surely  a Buddha  thou  shalt  be ! 

94.  “ The  system  of  ten  thousand  worlds 
Is  hushed  to  quiet  and  to  peace ; 

These  presages  are  seen  to-day  — 

Surelj'  a Buddha  thou  shalt  be ! 

1 There  have  been  many  beings  who,  like  Sumedha  here,  were  to 
become  Buddhas,  and  who  were  therefore  called  Bodhi-sattas  or  “ Future 
Buddhas.”  The  certainty  of  their  ultimate  “ Illumination,”  or  Buddha- 
ship,  was  always  foretokened  by  certain  presages.  The  “ dwellers  of  ten 
thousand  worlds  ” describe  in  the  following  stanzas  what  these  presages 
were,  declare  that  they  are  reappearing  now,  and  announce  to  Sumedha 
their  prophetic  inference  that  he  will  attain  Buddhaship. 


j.LiSi] 


§ I.  The  Story  of  Sumedha. 


19 


95.  “ The  mighty  winds  then  cease  to  blow, 

Nor  do  the  rivers  onward  glide ; 

These  presages  are  seen  to-day  — 

Sui’ely  a Buddha  thou  shalt  be ! 

96.  “ All  plants,  be  they  of  land  or  stream, 

Do  sti-aightway  put  their  blossoms  forth ; 

Even  so  to-day  they  all  have  bloomed  — 

Sui-ely  a Buddha  thou  shalt  be ! 

97.  “And  every  tree,  and  every  vine, 

Is  straightway  laden  down  with  fruit; 

Even  so  to-day  they  ’re  laden  down  — 

Surely  a Buddha  thou  shalt  be  ! 

98.  “ In  sky  and  earth  doth  straightway  then 
Full  many  a radiant  gem  appear ; 

Even  so  to-day  they  shine  afar  — 

Surely  a Buddha  thou  shalt  be  ! 

99.  “ Then  straightway  music ’s  heard  to  play 
’Mougst  men  on  earth  and  gods  in  heaven ; 

So  all  to-day  in  music  join  — 

Sui’ely  a Buddha  thou  shalt  be ! 

100.  “ There  falleth  straightway  down  from  heaven 
A rain  of  many-colored  flowers ; 

Even  so  to-day  these  flowers  are  seen  — 

Surely  a Buddha  thou  shalt  be ! 

101.  “ The  mighty  ocean  heaves  and  roars. 

And  all  the  worlds  ten  thousand  quake ; 

Even  so  is  now  this  tumult  heard  — 

Surely  a Buddha  thou  shalt  be ! 

102.  “ Straightway  throughout  the  whole  of  hell 
The  fires  ten  thousand  all  die  out ; 

Even  so  to-day  have  all  expired  — 

Surely  a Buddha  thou  shalt  be ! 


20 


I.  The  Buddha. 


103.  “ Unclouded  then  the  sun  shines  forth, 

And  all  the  stars  appear  to  view ; 

Even  so  to-day  do  they  appear  — 

Surely  a Buddha  thou  shall  be ! 

104.  “ Straightway,  although  no  rain  hath  fallen, 
Burst  springs  of  water  from  the  earth ; 

Even  so  to-day  they  gush  in  streams  — 
Surely  a Buddha  thou  shall  be  ! 

105  “ And  bright  then  shine  the  starry  hosts 

And  constellations  in  the  sky ; 

The  moon  in  Libra  now  doth  stand  — 
Surely  a Buddha  thou  shall  be ! 

106.  “ All  beasts  that  lurk  in  holes  and  clefts. 
Then  get  them  forth  from  out  then-  lairs ; 
Even  so  to-day  they  ’ve  left  their  dens  — 
Surely  a Buddha  thou  shall  be ! 

107.  “ Straightway  content  is  all  the  world. 

And  no  unhappiness  is  known  ; 

Even  so  to-day  are  all  content  — 

Surely  a Buddha  thou  shall  be ! 

108.  “ Then  eveiy  sickness  vanishes. 

And  hunger  likewise  disappears ; 

These  presages  are  seen  to-day  — 

Surely  a Buddha  thou  shall  be ! 

109.  “ Then  lust  doth  dwindle  and  grow  weak. 
And  hate,  infatuation  too ; 

Even  so  to-day  they  disappear  — 

Surely  a Buddha  thou  shall  be ! 

110.  “ Then  fear  and  danger  are  unknown ; 

All  we  are  freed  from  them  to-day ; 

And  by  this  token  we  perceive  — 

‘ Surely  a Buddha  thou  shall  be ! ’ 


J.i.l83S] 


§ I.  The  Story  of  Sumedha. 


21 


111.  “ No  dust  upwhii’leth  towards  the  sky; 

Even  so  to-day  this  thing  is  seen ; 

And  by  this  token  we  perceive  — 

‘ Surely  a Buddha  thou  shalt  be ! ’ 

112.  “ All  noisome  odors  drift  away, 

And  heavenly  fragrance  fills  the  air ; 

Even  so  the  winds  now  sweetness  waft  — 

Surely  a Buddha  thou  shalt  be ! 

113.  “ Then  all  the  gods  appear  to  view, 

Save  those  that  hold  the  formless  realm ; 

Even  so  to-day  these  all  are  seen  — 

Surely  a Buddha  thou  shalt  be  ! 

114.  “ Then  clearly  seen  are  all  the  hells, 

However  many  be  their  tale ; 

Even  so  to-day  may  all  be  seen  — 

Surely  a Buddha  thou  shalt  be ! 

115.  “ Through  walls,  and  doors,  and  mountain-rocks. 
One  finds  an  easy  passage  then  ; 

Even  so  to-day  they  yield  like  air  — 

Surely  a Buddha  thou  shalt  be ! 

116.  “ Existence  then  forbears  its  round 
Of  death  and  rebirth  for  a time  ; 

Even  so  to-day  this  thing  is  seen  — 

Surely  a Buddha  thou  shalt  be ! 

117.  “Do  thou  a strenuous  effort  make! 

Do  not  turn  back  ! Go  on  ! Advance ! 

Most  certainly  we  know  this  thing : 

‘ Surely  a Buddha  thou  shalt  be  ! ’ ” 

118.  "When  I had  heard  The  Buddha’s  speech. 

And  what  the  worlds  ten  thousand  said. 
Well-pleased,  delighted,  overjoyed, 

I thus  reflected  to  myself : 


22 


I.  The  Buddha. 


119.  “ The  Buddhas  never  liars  are  ; 

A Conqueror’s  word  ne’er  yet  was  vain ; 
Nothing  but  truth  The  Buddhas  speak  — 
Surely  a Buddha  I shall  be ! 

120.  “ As  clods  thrown  upward  in  the  air 
Fall  surely  back  upon  the  earth, 

So  what  the  glorious  Buddhas  speak 
Is  sure  and  steadfast  to  the  end. 

Nothing  but  truth  The  Buddhas  speak  ^ — 
Surely  a Buddha  I shall  be  ! ^ 

121.  “ As  also  for  each  living  thing 
The  approach  of  death  is  ever  sure, 

So  what  the  glorious  Buddhas  speak 
Is  sure  and  steadfast  to  the  end. 

Nothing  but  truth  The  Buddhas  speak  ^ — 
Surely  a Buddha  I shall  be  ! ^ 

122.  “ As  at  the  waning  of  the  night 
The  rising  of  the  sun  is  sui’e. 

So  what  the  glorious  Buddhas  speak 
Is  sure  and  steadfast  to  the  end. 

Nothing  but  truth, 

123.  “As,  when  he  issues  from  his  den. 

The  roaring  of  the  lion ’s  sure. 

So  what  the  glorious  Buddhas  speak 
Is  sure  and  steadfast  to  the  end. 

Nothing  but  truth,  etc.^ 

124.  “As  when  a female  has  conceived. 

Her  bringing  forth  of  young  is  sure. 

So  what  the  glorious  Buddhas  speak 
Is  sure  and  steadfast  to  the  end. 

Nothing  but  truth  The  Buddhas  speak  ^ — 
Surely  a Buddha  I shall  be ! ^ 


^ This  refrain  is  added  to  these  stanzas  in  the  Buddha-Vamsa.  In 
the  Jataka  it  is  omitted. 


§ I.  The  Story  of  Sumedha. 


23 


125.  “ Come  now ! I ’ll  search  that  I may  find 
Conditions  which  a Buddha  make  — 

Above,  below,  to  all  ten  ^ points, 

'Where’er  conditions  hold  them  sway.” 

126.  And  then  I searched,  and  saw  the  First 

Perfection,  which  consists  in  Alms,  I 

That  highroad  great  whereon  of  old 

The  former  seers  had  ever  walked. 

127.  “ Come  now ! This  one  as  first  adopt, 

And  practise  it  determinedly ; 

Acquire  perfection  in  thine  Alms, 

If  thou  to  Wisdom  wouldst  attain. 

128.  “ As  when  a jar  is  brimming  full, 

And  some  one  overturneth  it. 

The  jar  its  water  all  gives  forth. 

And  nothing  for  itself  keeps  back ; 

129.  “ So,  when  a suppliant  thou  dost  see. 

Of  mean,  or  high,  or  middling  rank. 

Give  all  in  Alms,  in  nothing  stint, 

E ’en  as  the  overturned  jar. 

130.  “ But  now  there  must  be  more  than  these 
Conditions  which  a Buddha  make : 

Still  others  will  I seek  to  find 
That  shall  in  Buddhaship  mature.” 

131.  Perfection  Second  then  I sought. 

And  lo ! the  Precepts  came  to  view, 

Which  mighty  seers  of  former  times 
Had  practised  and  had  follow’d. 

132.  “ Come  now ! as  second  this  adopt. 

And  practise  it  determinedly ; 

The  Precepts  to  perfection  keep. 

If  thou  to  Wisdom  wouldst  attain. 


1 The  four  cardinal  points  of  the  compass,  the  four  intermediate 
points,  the  zenith  and  nadir. 


24 


I,  The  Buddha. 


[j.i.20^ 


133.  “As  when  a Yak  cow’s  flowing  tail 
Is  firmly  caught  bj"  bush  or  thorn, 

She  thereupon  awaits  her  death, 

But  wiU  not  tear  and  mar  her  tail ; ^ 

134.  “ So  likewise  thou  in  stages  four. 

Observe  and  keep  the  Precepts  whole. 

On  all  occasions  guard  them  well. 

As  ever  Yak  cow  does  her  tail. 

135.  “ But  now  there  must  be  more  than  these 
Conditions  which  a Buddha  make  ; 

Still  others  will  I seek  to  find 
That  shall  in  Buddhaship  mature.” 

136.  And  then  Perfection  Third  I sought. 

Which  is  Renunciation  called. 

Which  mighty  seers  of  former  times 
Had  practised  and  had  follow’d. 

137.  “ Come  now ! this  one  as  third  adopt, 

And  practise  it  determinedly ; 

Renounce,  and  in  perfection  grow, 

If  thou  to  Wisdom  wouldst  attain. 

138.  “ Even  as  a man  who  long  has  dwelt 
In  prison,  suffering  miserably. 

No  liking  for  the  place  conceives. 

But  only  longeth  for  release ; 

139.  “ So  likewise  thou  must  every  mode 
Of  being  as  a prison  %dew  — 

Renunciation  be  thy  aim ; 

Thus  from  existence  free  thyself. 

140.  “ But  now  there  must  be  more  than  these 
Conditions  which  a Buddha  make  ; 

Still  others  will  I seek  to  find 
That  shall  in  Buddhaship  mature.” 

1 As  Fausboll  observes,  a very  similar  statement  is  made  by  Aelian, 
TTcpi  ^wa>v,  xvi.  11.  See  also  Visuddhi-Magga,  chapter  i. 


§ I,  The  Story  of  Sumedha. 


25 


141.  And  then  I sought  and  found  the  Fouith 

Perfection,  which  is  Wisdom  called,  2/ 

Which  mighty  seers  of  former  times 

Had  practised  and  had  follow’d. 

142.  “ Come  now ! this  one  as  fourth  adopt. 

And  practise  it  determinedly ; 

Wisdom  to  its  perfection  bring. 

If  thou  to  Wisdom  wouldst  attain. 

143.  “ Just  as  a priest,  when  on  his  rounds. 

Nor  low,  nor  high,  nor  middling  folk 
Doth  shun,  but  begs  of  every  one, 

And  so  his  daily  food  receives  ; 

144.  “ So  to  the  learned  ay  resort. 

And  seek  thy  Wisdom  to  increase ; 

And  when  this  Fourth  Perfection’s  gained, 

A Buddha’s  Wisdom  shall  be  thine. 

145.  “ But  now  there  must  be  more  than  these 
Conditions  which  a Buddha  make ; 

Still  others  will  I seek  to  find 
That  shall  in  Buddhaship  matm’e.” 

146.  And  then  I sought  and  found  the  Fifth 

Perfection,  which  is  Corn-age  called,  ^ 

Which  mighty  seers  of  former  times 

Had  practised  and  had  follow’d. 

147.  “ Come  now ! this  one  as  fifth  adopt. 

And  practise  it  determinedly ; 

In  Courage  perfect  strive  to  be. 

If  thou  to  Wisdom  wouldst  attain. 

148.  “Just  as  the  lion,  king  of  beasts. 

In  crouching,  walking,  standing  still, 

With  courage  ever  is  instinct. 

And  watchful  always,  and  alert ; 


26 


1.  The  Buddha. 


149.  “ So  thou  in  each  repeated  birth, 
Courageous  energy  display ; 

And  when  this  Fifth  Perfection’s  gained, 
A Buddha’s  Wisdom  shall  be  thine. 

150.  “ But  now  there  must  be  more  than  these 
Conditions  which  a Buddha  make ; 

Still  others  will  I seek  to  find 
That  shall  in  Buddhaship  mature.” 

151.  And  then  I sought  and  found  the  Sixth 
Perfection,  which  is  Patience  called. 
Which  mighty  seers  of  former  times 
Had  practised  and  had  follow’d. 

152.  “ Come  now ! this  one  as  sixth  adopt. 
And  practise  it  determinedly ; 

And  if  thou  keep  an  even  mood, 

A Buddha’s  Wisdom  shall  be  thine. 

153.  “ Just  as  the  earth,  whate’er  is  thi’own 
Upon  her,  whether  sweet  or  foul. 

All  things  endures,  and  never  shows 
Repugnance,  nor  complacency ; 

154.  “ E’en  so,  or  honor  thou,  or  scorn. 

Of  men,  with  patient  mood  must  bear ; 
And  when  this  Sixth  Perfection ’s  gained, 
A Buddha’s  Wisdom  shall  be  thine. 

155.  “ But  now  there  must  be  more  than  these 
Conditions  which  a Buddha  make ; 

Still  others  will  I seek  to  find 
That  shall  in  Buddhaship  mature.” 

156.  And  then  I sought  and  found  the  Seventh 
Perfection,  which  is  that  of  Truth, 

Which  mighty  seers  of  former  times 
Had  practised  and  had  follow’d. 


7 


j.i.23'®] 


§ I.  The  Story  of  Sumedha, 


27 


157.  “ Come  now ! this  one  as  seventh  adopt, 

And  practise  it  determinedly ; 

If  thou  art  ne’er  of  double  speech, 

A Buddha’s  Wisdom  shall  be  thine. 

158.  “ Just  as  the  morning  star  on  high 
Its  balanced  course  doth  ever  keep. 

And  through  all  seasons,  times,  and  years. 
Doth  never  from  its  pathway  swerve ; 

159.  “So  likewise  thou  in  all  thy  speech 
Sweiwe  never  from  the  path  of  truth ; 

And  when  this  Seventh  Perfection ’s  gained, 
A Buddha’s  Wisdom  shall  be  thine. 

160.  “ But  now  there  must  be  more  than  these 
Conditions  which  a Buddha  make  ; 

Still  others  will  I seek  to  find 
That  shall  in  Buddhaship  mature.” 

161.  And  then  I sought  and  found  the  Eighth 
Perfection,  Resolution  called. 

Which  mighty  seers  of  former  times 
Had  practised  and  had  follow’d. 

162.  “ Come  now ! this  one  as  eighth  adopt. 

And  practise  it  determinedly ; 

And  when  thou  art  immovable, 

A Buddha’s  Wisdom  shall  be  thine. 

163.  “ Just  as  a rocky  mountain-peak. 

Unmoved  stands,  firm-stablishkl. 

Unshaken  by  the  boisterous  gales. 

And  always  in  its  place  abides ; 

164.  “ So  likewise  thou  must  ever  be 
In  Resolution  firm  intrenched  ; 

And  when  this  Eighth  Perfection ’s  gained, 
A Buddha’s  Wisdom  shall  be  thine. 


28 


I.  The  Buddha. 


[j.i.2416 


165. 


166. 

r 

167. 


168. 


169. 


170. 


171. 

. Id- 

172. 


“ But  now  there  must  be  more  than  these 
Conditions  which  a Buddha  make ; 

Still  others  will  I seek  to  find 
That  shall  in  Buddhaship  mature.” 

And  then  I sought  and  found  the  Ninth 
Perfection,  which  is  called  Good-will ; 
Which  mighty  seers  of  former  times 
Had  practised  and  had  follow’d. 

‘ ‘ Come  now ! this  one  as  ninth  adopt, 

And  practise  it  determinedly ; 

Unequalled  be  in  thy  Good-will, 

If  thou  to  Wisdom  wouldst  attain. 

“ As  water  cleanseth  all  alike. 

The  righteous  and  the  wicked,  too. 

From  dust  and  du't  of  every  kind. 

And  with  refreshing  coolness  fills ; 

“ So  likewise  thou  both  friend  and  foe, 
Alike  with  thy  Good-will  refresh. 

And  when  this  Ninth  Perfection ’s  gained, 
A Buddha’s  Wisdom  shall  be  thine. 

“ But  now  there  must  be  more  than  these 
Conditions  which  a Buddha  make ; 

Still  others  will  I seek  to  find 
That  shall  in  Buddhaship  mature.” 

And  then  I sought  and  found  the  Tenth 
Perfection,  called  Indifference ; 

Which  mighty  seers  of  former  times 
Had  practised  and  had  follow’d. 

“ Come  now ! this  one  as  tenth  adopt. 

And  practise  it  determinedly ; 

And  when  thou  art  of  equal  poise, 

A Buddha’s  Wisdom  shall  be  thine. 


§ I.  The  Story  of  Sumedha. 


29 


173.  “Just  as  the  earth,  whate’er  is  tlu’own 
Upon  her,  whether  sweet  or  foul, 

Inditferent  is  to  all  alike. 

Nor  hatred  shows,  nor  amity ; 

174.  “ So  likewise  thou  in  good  or  ill, 

Must  even-balanced  ever  be ; 

And  when  this  Tenth  Perfection ’s  gained, 

A Buddha’s  Wisdom  shall  be  thine. 

175.  “ But  earth  no  more  conditions  hath 
That  in  The  Buddhaship  mature  ; 

Beyond  these  are  there  none  to  seek ; 

So  practise  these  determinedly.” 

176.  Now  pondering  these  conditions  ten. 

Their  nature,  essence,  character,  — 

Such  fiery  vigor  had  they  all. 

That  all  the  worlds  ten  thousand  quaked. 

177.  Then  shook  and  creaked  the  wide,  wide  earth. 
As  doth  the  sugar-mill  at  work ; 

Then  quaked  the  ground,  as  doth  the  wheel 
Of  oil-mills  when  they  ’re  made  to  turn. 

178.  Th’  entire  assemblage  that  was  there. 

And  folloM'ed  in  The  Buddha’s  train, 
Trembled  and  shook  in  great  alarm. 

And  fell  astonied  to  the  ground. 

179.  And  many  thousand  waterpots. 

And  many  hundred  earthen  jars. 

Were  one  upon  another  dashed. 

And  crushed  and  pounded  into  dust. 

180.  Excited,  trembling,  terrified. 

Confused,  and  sore  oppressed  in  mind. 

The  multitudes  together  came. 

And  to  Diparokara  approached. 


30 


I.  The  Buddha. 


[j.i.26^1 


181.  “ Oh,  tell  us  what  these  signs  portend. 

■\Vill  good  or  ill  betide  the  world? 

Lo ! terror  seizes  hold  on  all. 

Dispel  our  fears,  All-Seeing  One ! ” 

182.  The  Great  Sage,  then,  Dipamkara, 

Allayed  and  pacified  their  fears : — 

“ Be  comforted  ; and  fear  ye  not 

For  that  the  world  doth  quake  and  shake. 

183.  “ Of  whom  to-day  I made  proclaim  — 

‘ A glorious  Buddha  shall  he  be,’  — 

He  now  conditions  pondereth. 

Which  former  Conquerors  fulfilled. 

184.  “ ’Tis  while  on  these  he  is  intent. 

As  basis  for  The  Buddhaship, 

The  ground  in  worlds  ten  thousand  shakes. 
In  all  the  realms  of  gods  and  men.” 

185.  When  thus  they ’d  heard  The  Buddha  speak. 
Their  anxious  minds  received  relief ; 

And  all  then  drawing  near  to  me, 

Again  they  did  me  reverence. 

186.  Thus  on  the  road  to  Buddhaship, 

And  firm  determined  in  my  mind, 

I raised  me  up  from  off  my  seat. 

And  reverenced  Dlpaiiikara. 

187.  Then  as  I raised  me  from  my  seat. 

Both  gods  and  men  in  unison 

Sweet  flowers  of  heaven  and  flowers  of  earth 
Profusely  sprinkled  on  my  head. 

188.  And  gods  and  men  in  unison 

Their  great  delight  proclaimed  aloud:  — 

“ A mighty  prayer  thou  now  hast  made; 
Succeed  according  to  thy  wish  1 

189.  “ From  all  misfortunes  be  thou  free, 

Let  ever}"  sickness  disappear ! 


j.i.27“] 


§ I.  The  Story  of  Sumedha. 


31 


Mayst  thou  no  hindrance  ever  know, 

And  highest  "Wisdom  soon  achieve ! 

190.  “ As,  when  the  time  of  spring  has  come. 

The  trees  put  forth  their  buds  and  flowers. 
Likewise  dost  thou,  O Hero  Great, 

With  knowledge  of  a Buddha  bloom. 

191.  “ As  all  they  who  have  Buddhas  been, 

The  Ten  Perfections  have  fulfilled. 

Likewise  do  thou,  O Hero  Great, 

The  Ten  Perfections  strive  to  gain. 

192.  “As  all  they  who  have  Buddhas  been. 

On  "Wisdom’s  Throne  their  insight  gained. 
Likewise  do  thou,  O Hero  Great, 

Ou  Conqueror’s  Throne  thy  insight  gain. 

193.  “ As  all  they  who  have  Buddhas  been. 

Have  made  the  Doctrine’s  Wheel  to  roll. 

Likewise  do  thou,  O Hero  Great, 

Make  Doctrine’s  Wheel  to  roll  once  more. 

194.  “ As  on  the  mid-day  of  the  month 
The  moon  in  full  perfection  shines. 

Likewise  do  thou,  with  perfect  mind. 

Shine  brightly  in  ten  thousand  worlds. 

195.  “ As  when  the  sun,  by  Rahu  freed. 

Shines  forth  exceeding  bright  and  clear. 

So  thou,  when  freed  from  ties  of  earth. 

Shine  forth  in  bright  magnificence. 

196.  “ Just  as  the  rivers  of  all  lands 
Into  the  ocean  find  their  way. 

May  gods  and  men  from  every  world 
Approach  and  find  their  way  to  thee.” 

197.  Thus  praised  they  me  with  glad  acclaim; 

And  I,  beginning  to  fulfil 

The  ten  conditions  of  my  quest, 

Re-eutered  then  into  the  wood. 

End  of  the  Story  of  Scmedha. 


32 


I,  The  Buddha. 


[ji-43^® 


§ 2.  A LIST  OF  FORMER  BUDDHAS. 

Translated  from  the  Introduction  to  the  Jataka 

Now  in  the  same  world-cycle  that  saw  Dipamkara,  The 
One  Possessing  the  Ten  Forces,  there  were  also  three  other 
Buddhas ; but  as  none  of  them  prophesied  concerning  the 
Future  Buddha,  I have  not  mentioned  them.  In  the  Com- 
mentary, however,  all  the  Buddhas  are  mentioned  from  the 
beginning  of  that  world-cycle  on,  as  follows  : — 

247.  “ Tanhamkara,  Medhamkara, 

And  also  Saranamkara, 

Dipamkara,  the  Buddha  great, 

■ Kondahua,  of  all  men  the  chief, 

248.  “ Maiigala,  and  Sumana  too, 

Revata,  Sobhita,  the  sage, 

Anomadassi,  Paduma, 

Narada,  Padumuttara, 

249.  “ Sumedha,  and  Sujata  too, 

Piyadassi,  the  glorious  one, 

Atthadassi,  Dhammadassi, 

Siddhattha,  guide  of  every  man, 

250.  “ Tissa,  Phussa,  the  Buddha  great, 

Vipassi,  Sikkhi,  Vessabhu, 

Kakusandha,  Konagamana, 

Kassapa  also,  guide  for  men,  — 

251.  “All  these  aforetime  Buddhas  were. 

Tranquil,  from  every  passion  free. 

And  like  the  sun,  the  many-rayed. 

They  chased  away  the  darkness  dense. 

And  having  flamed  like  tongues  of  fire. 

Became  extinct  with  all  their  train.” 

Our  Future  Buddha,  in  his  passage  through  four  immensi- 
ties and  a hundred  thousand  world-cycles  to  the  present  time. 


Jj-44*®] 


§2.  A List  of  Former  Buddhas. 


33 


has  made  his  wish  under  twenty-four  of  these  Buddhas, 
beginning  with  Dipamkara.  But  since  Kassapa,  The 
Blessed  One,  there  has  been  no  Supreme  Buddha  excepting 
our  present  one.  Accordingly,  our  Future  Buddha  has  re- 
ceived recognition  at  the  hands  of  twenty-four  Buddhas, 
beginning  with  Dipamkara. 


§ 3.  THE  CHARACTERISTICS  OF  A FUTURE  BUDDHA. 

Translated  from  the  Introduction  to  the  Jataka  (i.44^®). 

^ “A  human  being,  male  of  sex. 

Who  saintship  gains,  a Teacher  meets. 

As  hermit  lives,  and  virtue  loves. 

Nor  lacks  resolve,  nor  fiery  zeal. 

Can  by  these  eight  conditions  joined. 

Make  his  most  earnest  wish  succeed.” 

These  eight  conditions  were  all  united  in  him  when  he  made 
his  earnest  wish  at  the  feet  of  Dipamkara,  saying,  — 

“ Come  now ! I ’ll  search  that  I may  find 
Conditions  which  a Buddha  make.” 

Thereupon,  putting  forth  a strenuous  effort,  — as  it  is  said,  — 

“ And  then  I searched,  and  found  the  Fii’st 
Perfection,  which  consists  in  alms,”  — 

he  discovered,  not  only  the  perfection  which  is  called  alms, 
but  also  all  the  others  that  go  to  make  a Buddha.  And 
in  fulfilling  them  he  reached  his  Vessantara  existence.^  In 
so  doing,  all  the  blessings  celebrated  in  the  following  stanzas 
as  belonging  to  Future  Buddhas  who  make  the  earnest  wish 
were  attained  by  him : — 


^ The  Vessantara  Birth-Story  is  the  last  of  the  five  hundred  and  fifty, 
and  is  not  yet  published. 

3 


34 


/.  The  Buddha. 


[j-i-44^ 


252.  “ Such  men  in  every  virtue  trained, 

And  destined  for  the  Buddhaship, 

In  all  their  weary  rounds  of  bh'th, 

Though  cycle-mUlions  come  and  go, 

253.  “Are  never  born  inside  of  hell, 

Isor  in  the  intermundane  voids. 

They  never  share  the  Manes’  thirst,* * 

Their  hunger  or  ferocity,* 

And  though  sometimes  of  low  estate. 

Are  never  of  the  insect  class. 

254.  “ When  they  appear  among  mankind, 

’T  is  not  as  blind  from  birth  they  come. 
Deafness  they  never  have  to  bear, 

Jsor  dumbness  have  they  to  endure. 

y 

255.  “ They  ’re  never  of  the  female  sex. 

Nor  as  hermaphrodites  appear. 

As  eunuchs  are  they  never  classed. 

Those  destined  for  the  Buddhaship. 

256.  “ From  all  the  five  great  crimes  exempt. 
And  pure  in  all  their  walks  in  life. 

They  follow  not  vain  heres}’. 

For  well  they  know  how  karma  works. 

257.  “ Though  in  the  heavens  they  may  be  born, 
Yet  ne’er  ’mongst  those  perception-reft ; 
Nor  are  they  destined  to  rebirth 

’ Mongst  dwellers  in  the  Pure  Abodes.’* 

258.  “These  pleasure-abnegating  men 
Live  unattached  in  every  birth. 

And  ever  toil  to  help  the  world. 

While  all  perfections  they  fulfil.” 


1 I despair  of  giving  in  metre  more  than  the  general  drift  of  these 
two  lines.  See  Hardy,  “Manual  of  Budhism,”  chap.  ii.  § 11. 

* See  page  2S9. 


j.i.4S'^]  § 3"  Characteristics  of  a Future  Buddha. 


35 


Now  in  accomplishing  these  Ten  Perfections  there  was 
no  limit  to  the  number  of  existences  in  which  he  fulfilled 
the  perfection  of  almsgiving;  as  when  he  was  born  as  the 
Brahman  Akitti,  the  Brahman  Sariikha,  king  Dhanahjaya, 
Maha-Sudassana,  Maha-Govinda,  king  Nimi,  prince  Canda, 
Visayha  the  treasurer,  king  Sivi,  and  king  Vessantara.  But 
the  acme  was  reached  when  as  the  Wise  Hare  ^ he  said,  — 

259.  “ There  came  a beggar,  asked  for  food  ; 

Myself  I gave  that  he  might  eat. 

In  alms  there ’s  none  can  equal  me ; 

In  alms  have  I perfection  reached.” 

Thus,  in  this  offering  up  of  his  own  life,  he  acquired  the  per- 
fection of  almsgiving  in  its  highest  degree. 

Likewise  there  was  no  limit  to  the  number  of  existences 
in  which  he  fulfilled  the  precepts ; as  when  he  was  born  as 
the  elephant-king  Sllava,  the  snake-king  Campeyya,  the  snake- 
king  Bhuridatta,  the  elephant-king  Chaddanta,  and  prince 
Allnasattu,  son  of  king  Jayaddisa.  But  the  acme  was  reached 
when,  as  related  in  the  Samkhapala  Birth-Story,  he  said,  — 

260.  “ They  pierced  me  through  with  pointed  stakes, 

They  hacked  me  with  their  hunting-knives ; 

Yet  gainst  these  Bhojans  raged  I not. 

But  kept  the  precepts  perfectly.” 

Thus,  in  giving  up  his  own  life,  he  acquired  perfection  in 
the  keeping  of  the  precepts. 

Likewise  there  was  no  limit  to  the  number  of  existences 
in  which  he  fulfilled  the  perfection  of  abnegation  by  aban- 


1 The  story  of  the  Future  Buddha’s  existence  as  the  Wise  Hare  is 
given  further  on  under  the  caption,  “The  Hare-Mark  in  the  Moon.”  It 
is  the  only  one  of  the  numerous  Birth-Stories  above-mentioned  that  is 
to  be  found  in  this  book.  The  stanza  quoted,  however,  is  not  taken  from 
that  account,  but  from  another  work  called  the  Cariya-Pitaka,  which  is 
wholly  in  poetry.  The  Cariya-Piteka  consists  of  Birth-Stories,  and, 
besides  the  Wise  Hare,  gives  several  others  of  those  here  mentioned. 
Some  are  also  briefly  alluded  to  in  the  ninth  chapter  of  the  Visuddhi- 
Magga ; but  of  course  the  great  treasure-house  for  Birth-Stories  is  the 
Jataka  itself. 


36 


I.  The  Buddha. 


[ji.4S“ 


doning  his  throne ; as  when  he  was  born  as  prince  Somanassa, 
prince  Hatthipala,  and  the  pancht  Ayoghara.  But  the  acme 
was  reached  when,  as  related  in  the  Lesser  Sutasoma  Birth- 
Story,  he  said, — 

261.  “ A kingdom  dropped  into  my  hands ; 

Like  spittle  vile  I let  it  fall. 

Nor  for  it  felt  the  smallest  wish. 

And  thus  renunciation  gained.” 

Thus,  free  from  attachment,  he  renounced  a kingdom  and 
retired  from  the  world,  and  by  so  doing  acquired  the  perfec- 
tion of  abnegation  in  its  highest  degree. 

Likewise  there  was  no  limit  to  the  number  of  existences 
in  which  he  fulfilled  the  perfection  of  knowledge ; as  when 
he  was  born  as  the  pandit  Vidhura,  the  pandit  Maha-Govinda, 
the  pandit  Kuddala,  the  pandit  Araka,  the  wandering  ascetic 
Bodhi,  and  the  pandit  Mahosadha.  But  the  acme  was  reached 
when,  as  the  pandit  Senaka  of  the  Sattubhatta  Birth-Story, 
he  said,  — 

262.  “ "With  wisdom  sifted  I the  case. 

And  freed  the  Brahman  from  his  woe ; 

In  wisdom  none  can  equal  me : 

In  wisdom  I ’ve  perfection  reached,” 

and  displayed  to  all  present  the  serpent  which  lay  concealed 
in  the  bag,  and  in  so  doing  acquired  the  perfection  of  wisdom 
in  its  highest  degree. 

Likewise  there  was  no  limit  to  the  number  of  existences 
in  which  he  fulfilled  the  perfection  of  courage.  But  the 
acme  was  reached  when,  as  related  in  the  Greater  Janaka 
Birth-Story,  he  said,  — 

263.  “ Far  out  of  sight  of  land  were  we. 

The  crew  were  all  as  dead  of  fright ; 

Yet  still  unruffled  was  my  mind  : 

In  courage  I Ve  perfection  reached.” 

Thus  it  was  in  crossing  the  ocean  he  acquired  the  perfection 
of  courage  in  its  highest  degree. 


j.i.46i’]  § 3.  The  Characteristics  of  a Future  Buddha. 


17 


Likewise  in  the  Khantivada  Birth-Story,  where  he  said,  — 

264.  “ Like  one  insensible  I lay, 

"While  with  his  hatchet  keen  he  hacked. 

Nor  raged  I gainst  Benares’  king : 

In  patience  I ’ve  perfection  reached,” 

in  enduring  great  suffering,  while  appearing  to  be  uncon- 
scious, he  acquired  the  perfection  of  patience  in  its  highest 
degree. 

Likewise  in  the  Greater  Sutasoma  Birth-Story,  where  he 
said,  — 

265.  “ I kept  the  promise  I had  made. 

And  gave  my  life  in  sacrifice, 

A hundred  warriors  set  I free : 

In  truth  have  I perfection  reached,” 

in  keeping  his  word  at  the  sacrifice  of  his  life,  he  acquired 
the  perfection  of  truth  in  its  highest  degree. 

Likewise  in  the  ]\Iugapakkha  Birth-Story,  where  he  said,  — 

266.  “ ’T  is  not  that  I my  parents  hate, 

’T  is  not  that  glory  I detest. 

But  since  omniscience  I held  dear. 

Therefore  I kept  my  firm  resolve,” 

in  resolving  on  a course  of  conduct  that  cost  him  his  life,  he 
acquired  the  perfection  of  resolution  in  its  highest  degree. 
Likewise  in  the  Ekaraja  Birth-Story,  where  he  said,  — 

267.  “ No  fear  has  any  one  of  me. 

Nor  have  I fear  of  any  one. 

In  my  good-will  to  all  I trust. 

And  love  to  dwell  in  lonely  woods,” 

in  the  exercise  of  feelings  of  good-wfill,  and  in  taking  no 
thought  for  his  life,  he  acquired  the  perfection  of  good-will 
in  its  highest  degree. 

Likewfise  in  the  Lomahamsa  Birth-Story,  where  he  said, — 

268.  “ I laid  me  down  among  the  dead, 

A pillow  of  their  bones  I made ; 

While  from  the  villages  around. 

Some  came  to  mock,  and  some  to  praise,” 


I.  The  Buddha. 


[ji-47® 


38 

while  village  children  flocked  about  him,  and  some  spat  and 
others  showered  fragrant  garlands  upon  him,  he  was  indiffer- 
ent alike  to  pleasure  and  pain,  and  acquired  the  perfection  of 
indifference  in  its  highest  degree. 

The  above  is  an  abridgment,  but  the  full  account  is 
given  in  the  Carija-Pihika. 

Having  thus  fulfilled  all  the  perfections,  he  said,  in  his 
existence  as  Vessantara,  — 

269.  “ This  earth,  unconscious  though  she  be. 

And  ignorant  of  joy  or  grief. 

E’en  she  then  felt  alms’  mighty  power. 

And  shook  and  quaked  full  seven  times.” 

And  ha^ung  thus  caused  the  earth  to  quake  by  his  mighty 
deeds  of  merit,  at  the  end  of  that  existence  he  died,  and.  was 
reborn  in  the  Tusita  heaven. 

Accordingly  the  period  from  the  time  when  he  fell  at  the 
feet  of  Dipamkara  to  his  birth  in  the  city  of  the  Tusita  gods 
constitutes  the  Distant  Epoch. 


§ 4.  THE  BIRTH  OF  THE  BUDDHA. 

Translated  from  the  Introduction  to  the  Jataka  (i.47-^). 

Now  while  the  Future  Buddha  was  still  dwelling  in  the 
city  of  the  Tusita  gods,  the  “ Buddlaa-Uproar,”  as  it  is  called, 
took  place.  For  there  are  three  uproars  which  take  place  in 
the  world, — the  Cyclic-Uproar,  the  BudcUia-Uproar,  and  the 
Universal-Monarch-Uproar.  They  occur  as  follows : — 

AVhen  it  is  known  that  after  the  lapse  of  a hundred 
thousand  years  the  cycle  is  to  be  renewed,  the  gods  called 
Loka-byuhas,  inhabitants  of  a heaven  of  sensual  pleasure, 
wander  about  through  the  world,  with  hair  let  down  and 
flying  in  the  wind,  weeping  and  wiping  away  their  tears  with 
their  hands,  and  with  their  clothes  red  and  in  great  disorder. 
And  thus  they  make  announcement : — 


ji-47-’] 


§ 4,  The  Birth  of  The  Buddha. 


39 


“ Sirs,  after  the  lapse  of  a huncli-ed  thousand  years,  the 
cycle  is  to  be  renewed ; this  world  will  be  destroyed ; also 
the  mighty  ocean  will  diy  up;  and  this  broad  earth,  and 
Sineru,  the  monarch  of  the  mountains,  will  be  burnt  up 
and  destroyed,  — up  to  the  Brahma  heavens  will  the  destruc- 
tion of  the  world  extend.  Therefore,  sirs,  cultivate  friend- 
liness ; cultivate  compassion,  joy,  and  indifference ; wait  on 
your  mothers ; wait  on  your  fathers ; and  honor  your  elders 
among  your  kinsfolk.” 

This  is  called  the  Cyclic-Uproar. 

Again,  when  it  is  known  that  after  a lapse  of  a thousand 
years  an  omniscient  Buddlia  is  to  arise  in  the  world,  the 
guardian  angels  of  the  world  wander  about,  proclaiming: 

“ Sirs,  after  the  lapse  of  a thousand  years  a Buddha  will 
arise  in  the  world.” 

This  is  called  the  Buddha-Uproar. 

And  lastly,  when  they  realize  that  after  the  lapse  of  a 
hundred  years  a Universal  Monarch  is  to  arise,  the  terres- 
trial deities  wander  about,  proclaiming : — 

“ Sirs,  after  the  lapse  of  a hundi'ed  years  a Universal 
Monarch  is  to  arise  in  the  world.” 

This  is  called  the  Universal-Monarch-Uproar.  And  these 
three  are  mighty  uproars. 

When  of  these  tliree  Uproars  they  hear  the  sound  of  the 
Buddha-Uproar,  the  gods  of  all  ten  thousand  worlds  come 
together  into  one  place,  and  having  ascertained  what  par- 
ticular being  is  to  be  The  Buddha,  they  approach  liim,  and 
beseech  him  to  become  one.  But  it  is  not  till  after  omens 
have  appeared  that  they  beseech  him. 

At  that  time,  therefore,  having  all  come  together  in  one 
world,  with  the  Catum-lMaharajas,  and  with  the  Sakka,  the  Su- 
yama,  the  Santusita,  the  Paranimmita-Vasavatti,  and  the  Maha- 
Brahma  of  each  several  world,  they  approached  the  Future 
Buddha  in  the  Tusita  heaven,  and  besought  him,  saying,  — 

“ Sir,  it  was  not  to  acquire  the  glory  of  a Sakka,  or  of  a 
Mara,  or  of  a Brahma,  or  of  a Universal  Monarch,  that  you 
fulfilled  the  Ten  Perfections  ; but  it  was  to  gain  omniscience 


40 


/.  The  Buddha. 


[J.i.48“ 


in  order  to  save  the  world,  that  you  fulfilled  them.  Sir,  the 
time  and  fit  season  for  your  Buddhaship  has  now  arrived.” 

But  the  Great  Being,  before  assenting  to  their  wish, 
made  what  is  called  the  five  great  observations.  He  ob- 
served, namely,  the  time,  the  continent,  the  coimtry,  the 
family,  and  the  mother  and  her  span  of  life. 

In  the  first  of  these  observations  he  asked  himself  whether 
it  was  the  right  time  or  no.  Xow  it  is  not  the  right  time 
when  the  length  of  men’s  lives  is  more  than  a hundred 
thousand  years.  And  why  is  it  not  the  right  time  ? Because 
mortals  then  forget  about  birth,  old  age,  and  death.  And  if 
The  Buddhas,  who  always  include  in  their  teachings  the  Three 
Characteristics,  were  to  attempt  at  such  a time  to  discourse 
concerning  transitoriness,  misery,  and  the  lack  of  substantive 
reality,  men  would  not  think  it  worth  while  listening  to  them, 
nor  would  they  give  them  credence.  Thus  there  would  be  no 
conversions  made ; and  if  there  were  no  conversions,  the  dis- 
pensation would  not  conduce  to  salvation.  This,  therefore, 
is  not  the  right  time. 

Also  it  is  not  the  right  time  when  men’s  lives  are  less 
than  a hundred  years.  And  why  is  it  not  the  right  time  ? 
Because  mortals  are  then  exceedingly  corrupt ; and  an  exhor- 
tation given  to  the  exceedingly  corrupt  makes  no  impression, 
but,  like  a mark  cb'awn  with  a stick  on  the  surface  of  the 
water,  it  immediately  disappears.  This,  therefore,  also  is  not 
the  right  time. 

But  when  the  length  of  men’s  lives  is  between  a himdred 
years  and  a hundred  thousand  years,  then  is  it  the  right  time. 
Xow  at  that  time  men’s  lives  were  a hundred  years  ; accord- 
ingly the  Great  Being  observed  that  it  was  the  right  time 
for  Ins  birth. 

Xext  he  made  the  observation  concerning  the  continent. 
Looking  over  the  four  continents  with  their  attendant  isles, 
he  reflected : “ In  three  of  the  continents  the  Buddhas  are 
never  born ; only  in  the  continent  of  India  are  they  born.” 
Thus  he  decided  on  the  continent. 

Xext  he  made  the  observation  eoncerning  the  place. 
“ The  continent  of  India  is  large,”  thought  he,  “ being  ten 


J-i-49'] 


§ 4.  The  Birth  of  The  Buddha. 


41 


thousand  leagues  around.  In  which  of  its  countries  are  The 
Buddhas  born  ? ” Thus  he  decided  on  the  Middle  Country. 

The  Middle  Country  is  the  country  defined  in  the  Vinaya 
as  follows : — 

“ It  lies  in  the  middle,  on  this  side  of  the  town  Kajangala 
on  the  east,  beyond  which  is  Maha-Sala,  and  beyond  that 
the  border  districts.  It  lies  in  the  middle,  on  tliis  side  of  the 
river  Salalavatl  on  the  southeast,  beyond  which  are  the  bor- 
der districts.  It  lies  in  the  middle,  on  this  side  of  the  town 
Setakannika  on  the  south,  beyond  which  are  the  border  dis- 
tricts. It  lies  in  the  middle,  on  this  side  of  the  Brahmanical 
town  Thuna  on  the  west,  beyond  which  are  the  border  districts. 
It  lies  in  the  middle,  on  this  side  of  the  hill  Usiraddhaja  on 
the  north,  beyond  which  are  the  border  districts.” 

It  is  three  hundred  leagues  in  length,  two  hundred  and 
fifty  in  breadth,  and  nine  hundred  in  circumference.  In  tins 
country  are  born  The  Buddhas,  the  Private  Buddhas,^  the 
Chief  Disciples,  the  Eighty  Great  Disciples,  the  Universal 
Monarch,  and  other  eminent  ones,  magnates  of  the  warrior 
caste,  of  the  Brahman  caste,  and  the  wealthy  householders. 
“And  in  it  is  this  city  called  Kapilavatthu,”  thought  he, 
a^  concluded  that  there  he  ought  to  be  born. 

Then  he  made  the  observation  concerning  the  family. 
“ The  Buddhas,”  thought  he,  “ are  never  born  into  a family 
of  the  peasant  caste,  or  of  the  servile  caste ; but  into  one  of 
the  warrior  caste,  or  of  the  Brahman  caste,  whichever  at  the 
time  is  the  higher  in  public  estimation.  The  warrior  caste  is 
now  the  higher  in  public  estimation.  I will  be  born  into  a 
warrior  family,  and  king  Suddliodana  shall  be  my  father.” 
Thus  he  decided  on  the  family. 

Then  he  made  the  observation  concerning  the  mother. 
“ The  mother  of  a Buddha,”  thought  he,  “ is  never  a wanton, 
nor  a drunkard,  but  is  one  who  has  fulfilled  the  perfections 
through  a hundred  thousand  cycles,  and  has  kept  the  five 
precepts  unbroken  from  the  day  of  her  birth.  Now  this  queen 
Maha-Maya  is  such  a one ; and  she  shall  be  my  mother.”  — 


1 See  index,  s.  v. 


42 


/.  The  Buddha. 


[j.i.49^ 


“ But  what  shall  be  her  span  of  life  ? ” ^ continued  he.  And 
he  perceived  that  it  was  to  be  ten  months  and  seven  days. 

Having  thus  made  the  five  great  observations,  he  kindly 
made  the  gods  the  required  promise,  saying,  — 

“ Sirs,  you  are  right.  The  time  has  come  for  my  Buddha- 
ship.” 

Then,  surrounded  by  the  gods  of  the  Tusita  heaven,  and 
dismissing  all  the  other  gods,  he  entered  the  Nandana  Grove 
of  the  Tusita  capital,  — for  in  each  of  the  heavens  there  is  a 
Nandana  Grove.  And  here  the  gods  said,  “ Attain  in  your 
next  existence  your  high  destiny,”  and  kept  reminding  him 
that  he  had  already  paved  the  way  to  it  by  his  accumulated 
merit.  Now  it  was  while  he  was  thus  dwelling,  surrounded 
by  these  deities,  and  continually  reminded  of  his  accumulated 
merit,  that  he  died,  and  was  conceived  in  the  womb  of  queen 
i\Iaha-iMaya.  And  in  order  that  this  matter  may  be  fully 
understood,  I will  give  the  whole  account  in  due  order. 

It  is  related  that  at  that  time  the  Midsummer  Festival 
had  been  proclaimed  in  the  city  of  Kapilavatthu,  and  the 
multitude  were  enjoying  the  feast.  And  queen  i\Iaha-Maya, 
abstaining  from  strong  drink,  and  brilliant  with  garlands  and 
perfumes,  took  part  in  the  festivities  for  the  six  days  previous 
to  the  day  of  full  moon.  And  when  it  came  to  be  the  day  of 
full  moon,  she  rose  early,  bathed  in  perfumed  water,  and  dis- 
pensed four  hundred  thousand  pieces  of  money  in  great  lar- 
gess. And  decked  in  full  gala  attire,  she  ate  of  the  choicest 
food ; after  which  she  took  the  eight  vows,  and  entered  her 
elegantly  furnished  chamber  of  state.  And  lying  down  on 
the  royal  couch,  she  fell  asleep  and  di-eamed  the  following 
dream : — 

The  four  guardian  angels  came  and  lifted  her  up,  together 
with  her  couch,  and  took  her  away  to  the  Himalaya  INloun- 
tains.  There,  in  the  Manosila  table-land,  which  is  sixty 
leagues  in  extent,  they  laid  her  under  a prodigious  sal-tree. 


1 That  is,  “ How  long  is  she  to  live  after  conceiving  me  V ” And  the 
answer  is,  “ Ten  lunar  [that  is,  the  nine  calendar]  months  of  my  mother’s 
pregnancy,  and  seven  days  after  my  birth.” 


§ 4.  The  Birth  of  The  Buddha. 


43 


seven  leagues  in  height,  and  took  up  their  positions  respect- 
fully at  one  side.  Then  came  the  wives  of  these  guardian 
angels,  and  conducted  her  to  Anotatta  Lake,  and  bathed  her, 
to  remove  every  human  stain.  And  after  clothing  her  with 
divine  garments,  they  anointed  her  with  perfumes  and  decked 
her  with  divine  flowers.  Not  far  off  was  Silver  Hill,  and  in 
it  a golden  mansion.  There  they  spread  a divine  couch  with 
its  head  towards  the  east,  and  laid  her  down  upon  it.  Now 
the  Future  Buddha  had  become  a superb  wliite  elephant, 
and  was  wandering  about  at  no  great  distance,  on  Gold 
Hill.  Descending  thence,  he  ascended  Silver  Hill,  and  ap- 
proaching from  the  north,  he  plucked  a white  lotus  with  his 
silvery  trunk,  and  trumpeting  loudly,  went  into  the  golden 
mansion.  And  three  times  he  walked  round  his  mother’s 
couch,  with  his  right  side  towards  it,  and  striking  her  on  her 
right  side,  he  seemed  to  enter  her  womb.  Thus  the  con- 
ception took  place  in  the  Midsummer  Festival. 

On  the  next  day  the  queen  awoke,  and  told  the  dream  to 
the  king.  And  the  king  caused  sixty-four  eminent  Brahmans 
to  be  summoned,  and  spread  costly  seats  for  them  on  ground 
festively  prepared  with  green  leaves,  Dalbergia  flowers,  and 
so  forth.  The  Brahmans  being  seated,  he  filled  gold  and 
silver  dishes  wdth  the  best  of  milk-porridge  compounded  with 
ghee,  honey,  and  treacle ; and  covering  these  dishes  with  others, 
made  likewise  of  gold  and  silver,  he  gave  the  Brahmans  to 
eat.  And  not  only  with  food,  but  with  other  gifts,  such  as 
new  garments,  tawny  cows,  and  so  forth,  he  satisfied  them 
completely.  And  when  their  every  desire  had  been  satisfied, 
he  told  them  the  dream  and  asked  them  what  would  come 
of  it. 

“ Be  not  anxious,  great  king  ! ” said  the  Brahmans  ; “ a 
child  has  planted  itself  in  the  womb  of  your  queen,  and  it  is 
a male  child  and  not  a female.  You  will  have  a son.  And 
he,  if  he  continue  to  live  the  household  life,  will  become  a 
Universal  Monarch ; but  if  he  leave  the  household  life  and 
retire  from  the  world,  he  will  become  a Buddha,  and  roll 
back  the  clouds  of  sin  and  folly  of  this  world.” 

Now  the  instant  the  Future  Buddha  was  conceived  in  the 


44 


I.  The  Buddha. 


womb  of  bis  mother,  all  the  ten  thousand  worlds  suddenly 
quaked,  quivered,  and  shook.  And  the  Thirty-two  Prog-.- 
nostics  appeared,  as  follows : an  immeasurable  light  spread 
through  ten  thousand  worlds  ; the  blind  recovered  their  sight, 
as  if  from  desire  to  see  this  his  glory ; the  deaf  received  their 
hearing ; the  dumb  talked ; the  hunchbacked  became  straight 
of  body ; the  lame  recovered  the  power  to  walk ; all  those  in 
bonds  were  freed  from  their  bonds  and  chains ; the  fires  went 
out  in  all  the  hells ; the  hunger  and  thirst  of  the  Manes  was 
stilled ; wild  animals  lost  their  timidity ; diseases  ceased  among 
men ; all  mortals  became  mild-spoken ; horses  neighed  and  ele- 
phants trumpeted  in  a manner  sweet  to  the  ear ; all  musical 
instruments  gave  forth  their  notes  without  being  played  upon  ; 
bracelets  and  other  ornaments  jingled  ; in  all  quarters  of  the 
heavens  the  weather  became  fair ; a mild,  cool  breeze  began 
to  blow,  very  refreshing  to  men ; rain  fell  out  of  season  ; 
water  burst  forth  from  the  earth  and  flowed  in  streams ; the 
birds  ceased  flying  through  the  air ; the  rivers  checked  their 
flowing ; in  the  mighty  ocean  the  water  became  sweet ; the 
ground  became  everywhere  covered  with  lotuses  of  the  five 
different  colors  ; all  flowers  bloomed,  both  those  on  land  and 
those  that  grow  in  the  water ; trunk-lotuses  bloomed  on  the 
trunks  of  trees,  branch-lotuses  on  the  branches,  and  vine- 
lotuses  on  the  vines ; on  the  ground,  stalk-lotuses,  as  they 
are  called,  burst  through  the  overlpng  rocks  and  came  up  by 
sevens ; in  the  sky  were  produced  others,  called  hanging- 
lotuses  ; a shower  of  flowers  fell  all  about ; celestial  music 
was  heard  to  play  in  the  sky ; and  the  whole  ten  thousand 
worlds  became  one  mass  of  garlands  of  the  utmost  possible 
magnificence,  with  waving  chowries,  and  saturated  with  the 
incense-like  fragrance  of  flowers,  and  resembled  a bouquet  of 
flowers  sent  wbiiiing  through  the  air,  or  a closely  woven 
wreath,  or  a superbly  decorated  altar  of  flowers. 

From  the  time  the  Future  Buddha  was  thus  conceived, 
four  angels  with  swords  in  their  hands  kept  guard,  to  ward 
off  all  harm  from  both  the  Future  Buddlia  and  the  Future 
Buddha’s  mother.  Xo  lustful  thought  sprang  up  in  the 
mind  of  the  Future  Buddha’s  mother  j having  reached  the 


§ 4.  The  Birth  of  The  Buddha. 


45 


pinnacle  of  good  fortune  and  of  glory,  she  felt  comfortable 
and  well,  and  experienced  no  exhaustion  of  body.  And 
within  her  womb  she  could  distinguish  the  Future  Buddlia, 
like  a white  thread  passed  through  a transparent  jewel. 
And  whereas  a womb  that  has  been  occupied  by  a Future 
Buddha  is  like  the  shrine  of  a temple,  and  can  never  be 
occupied  or  used  again,  therefore  it  was  that  the  mother  of 
the  Future  Buddha  died  when  he  was  seven  days  old,  and 
was  reborn  in  the  Tusita  heaven. 

Now  other  women  sometimes  fall  short  of  and  sometimes 
run  over  the  term  of  ten  lunar  months,  and  then  bring  forth 
either  sitting  or  lying  down ; but  not  so  the  mother  of  a 
Future  Buddlia.  She  carries  the  Future  Buddha  in  her  womb 
for  just  ten  months,  and  then  brings  forth  while  standing  up. 
This  is  a characteristic  of  the  mother  of  a Future  Buddlia. 
So  also  queen  Maha-]\Iaya  carried  the  Future  Buddha  in  her 
womb,  as  it  were  oil  in  a vessel,  for  ten  months ; and  being 
then  far  gone  with  child,  she  grew  desirous  of  going  home 
to  her  relatives,  and  said  to  king  Suddhodana,  — 

“ Sire,  I should  like  to  visit  my  kinsfolk  in  their  city 
Devadaha.” 

“ So  be  it,”  said  the  king ; and  from  Kapilavatthu  to  the 
city  of  Devadaha  he  had  the  road  made  even,  and  garnished 
it  with  plantain-trees  set  in  pots,  and  with  banners,  and 
streamers ; and,  seating  the  queen  in  a golden  palanquin 
borne  by  a thousand  of  his  courtiers,  he  sent  her  away  in 
great  pomp. 

Now  between  the  two  cities,  and  belonging  to  the  inhabi- 
tants of  both,  there  was  a pleasure-grove  of  sal-trees,  called 
Lumbini  Grove.  And  at  this  particular  time  this  grove  was 
one  mass  of  floivers  from  the  ground  to  the  topmost  branches, 
while  amongst  the  branches  and  flowers  hummed  swarms  of 
bees  of  the  five  different  colors,  and  flocks  of  various  kinds  of 
birds  flew  about  warbling  sweetly.  Throughout  the  whole 
of  Lumbini  Grove  the  scene  resembled  the  Cittalata  Grove  in 
Indra’s  paradise,  or  the  magnificently  decorated  banqueting 
pavilion  of  some  potent  king. 

When  the  queen  beheld  it  she  became  desirous  of  disport- 


46 


I.  The  Buddha. 


[j.i.S221 


ing  herself  therein,  and  the  courtiers  therefore  took  her  into 
it.  And  going  to  the  foot  of  the  monarch  sal-tree  of  the 
grove,  she  wished  to  take  hold  of  one  of  its  branches.  And 
the  sal-tree  branch,  like  the  tip  of  a well-steamed  reed,  bent 
itself  down  within  reach  of  the  queen’s  hand.  Then  she 
reached  out  her  hand,  and  seized  hold  of  the  branch,  and 
immediately  her  pains  came  upon  her.  Thereupon  the  peo- 
ple hung  a curtain  about  her,  and  retired.  So  her  delivery 
took  place  while  she  was  standing  up,  and  keeping  fast  hold 
of  the  sal-tree  branch. 

At  that  very  moment  came  four  pure-minded  Maha- 
Brahma  angels  bearing  a golden  net,  and,  receiving  the 
Future  Buddlia  on  this  golden  net,  they  placed  him  before 
his  mother  and  said,  — 

“ Rejoice,  O queen  ! A mighty  son  has  been  born  to 
you.” 

Now  other  mortals  on  issuing  from  the  maternal  womb 
are  smeared  with  disagreeable,  impure  matter ; but  not  so 
the  Future  Buddha.  He  issued  from  his  mother’s  womb  like 
a preacher  descending  from  his  preaching-seat,  or  a man  com- 
ing down  a stair,  stretching  out  both  hands  and  both  feet, 
unsmeared  by  any  impurity  from  his  mother’s  womb,  and 
flashing  pure  and  spotless,  like  a jewel  thrown  upon  a vesture 
of  Benares  cloth.  Notwithstanding  this,  for  the  sake  of  hon- 
oring the  Future  Buddha  and  his  mother,  there  came  two 
streams  of  water  from  the  sky,  and  refreshed  the  Future 
Buddha  and  his  mother. 

Then  the  Brahma  angels,  after  receiving  him  on  their 
golden  net,  delivered  him  to  the  four  guardian  angels,  who 
received  him  from  their  hands  on  a rug  which  was  made  of 
the  skins  of  black  antelopes,  and  was  soft  to  the  touch,  being 
such  as  is  used  on  state  occasions ; and  the  guardian  angels 
delivered  him  to  men  who  received  him  on  a coil  of  fine 
cloth ; and  the  men  let  him  out  of  their  hands  on  the  ground, 
where  he  stood  and  faced  the  east.  There,  before  him,  lay 
many  thousands  of  worlds,  like  a great  open  court ; and  in 
them,  gods  and  men,  making  offerings  to  him  of  perfumes, 
garlands,  and  so  on,  were  saying,  — 


J i S3*^] 


§ 4.  The  Birth  of  The  Buddha. 


47 


“ Great  Being ! There  is  none  your  equal,  much  less 
your  superior.” 

When  he  had  in  this  manner  surveyed  the  four  cardinal 
points,  and  the  four  intermediate  ones,  and  the  zenith,  and 
the  nadir,  in  short,  all  the  ten  directions  in  order,  and  had 
nowhere  discovered  his  equal,  he  exclaimed,  “ This  is  the 
best  direction,”  and  strode  forward  seven  paces,  followed  by 
Maha-Brahma  holding  over  him  the  white  umbrella,  Suyama 
bearing  the  fan,  and  other  divinities  having  the  other  sym- 
bols of  royalty  in  their  hands.  Then,  at  the  seventh  stride, 
he  halted,  and  with  a noble  voice,  he  shouted  the  shout  of 
victory,  beginning,  — 

“ The  chief  am  I in  all  the  world.” 

Now  in  three  of  his  existences  did  the  Future  Buddha 
utter  words  immediately  on  issuing  from  his  mother’s  womb : 
namely,  in  his  existence  as  Mahosadlia ; in  his  existence  as 
Vessantara  ; and  in  this  existence. 

As  respects  his  existence  as  Mahosadlia,  it  is  related  that 
just  as  he  was  issuing  from  his  mother’s  womb,  Sakka,  the 
king  of  the  gods,  came  and  placed  in  his  hand  some  choice 
sandal-wood,  and  departed.  And  he  closed  his  fist  upon  it, 
and  issued  forth. 

“ My  child,”  said  his  mother,  “ what  is  it  you  bring  with 
you  in  your  hand  ? ” 

“ Medicine,  mother,”  said  he. 

Accordingly,  as  he  was  born  with  medicine  in  his  hand, 
they  gave  him  the  name  of  Osadha-Daraka  [Medicine-Child]. 
Then  they  took  the  medicine,  and  placed  it  in  an  earthenware 
jar ; and  it  was  a sovereign  remedy  to  heal  all  the  blind,  the 
deaf,  and  other  afflicted  persons  who  came  to  it.  So  the  say- 
ing sprang  up,  “ This  is  a great  medicine,  this  is  a great 
medicine  ! ” And  thus  he  received  the  name  of  Mahosadlia 
[Great  Medicine-Man]. 

Again,  in  the  Vessantara  existence,  as  he  was  issuing 
from  his  mother’s  womb,  he  stretched  out  his  right  hand,  and 
said,  — 

“ Pray,  mother,  is  there  anything  in  the  house  ? I want 
to  give  alms.” 


48 


/.  The  Buddha. 


rj.i-S3^^ 


Then,  after  he  had  completely  issued  forth,  his  mother 
said,  — 

“ It ’s  a wealthy  family,  my  son,  into  which  you  are  born  ; 
and  putting  his  hand  in  her  own,  she  had  them  place  in  his  a 
purse  containing  a thousand  pieces  of  money. 

Lastly,  in  this  birth  he  shouted  the  shout  of  victory  above- 
mentioned. 

Thus  in  three  of  his  existences  did  the  Future  Buddha 
utter  words  immediately  on  issuing  from  his  mother’s  womb. 
And  just  as  at  the  moment  of  his  conception,  so  also  at  the 
moment  of  his  birth  appeared  the  Thirty-two  Prognostics. 

Now  at  the  very  time  that  our  Future  Buddlia  was  born 
in  Lumbini  Grove  there  also  came  into  existence  the  mother 
of  Rahula,  and  Channa  the  courtier,  Kaludayi  the  courtier, 
Kanthaka  the  king  of  horses,  the  Great  Bo-tree,  and  the  four 
urns  full  of  treasure.  Of  these  last,  one  was  a quarter  of  a 
league  in  extent,  another  a half-league,  the  third  three  quar- 
ters of  a league,  and  the  fourth  a league.  These  seven  ^ are 
called  the  Connate  Ones. 

Then  the  inhabitants  of  both  cities  took  the  Future 
Buddlia,  and  carried  him  to  Kapilavatthu. 


§ 5.  THE  YOUNG  GOTAMID  PRINCE. 

Translated  from  the  Introduction  to  the  Jataka  (i.54^^). 

On  this  same  day  the  happy  and  delighted  hosts  of  the 
Heaven  of  the  Thirty-three  held  a celebration,  waving  their 
cloaks  and  giving  other  signs  of  joy,  because  to  king  Suddlio- 
dana  in  Kapilavatthu  had  been  born  a son  who  should  sit  at 
the  foot  of  the  Bo-tree,  and  become  a Buddlia. 

Now  it  came  to  pass  at  that  time  that  an  ascetic  named 
Kaladevala,  who  was  an  intimate  friend  of  king  Suddhodana, 
and  practised  in  the  eight  stages  of  meditation,  went,  after 

^ In  making  up  this  number  the  Future  Buddha  is  to  be  counted  as 
number  1,  and  the  four  urns  of  treasure  together  as  number  7. 


§ 5.  The  Young  Goiamid  Prince. 


49 


his  daily  meal,  to  the  Heaven  of  the  Thirty-three  to  take 
his  noon-day  rest.  And  as  he  was  sitting  there  resting,  he 
noticed  these  gods,  and  said,  — 

“ Why  do  you  frolic  so  joyously?  Let  me  too  know  the 
reason.” 

“ Sir,”  replied  the  gods,  “ it  is  because  a son  has  been  horn 
to  king  Suddhodana,  who  shall  sit  at  the  foot  of  the  Bo-tree, 
and  become  a Buddha,  and  cause  the  Wheel  of  the  Doctrine 
to  roll ; in  him  we  shall  be  permitted  to  behold  the  infi- 
nite and  masterful  ease  of  a Buddlia,  and  shall  hear  the 
Doctrine.” 

On  hearing  this,  the  ascetic  descended  from  the  world  of 
the  gods  in  haste,  and  entered  the  dwelling  of  the  king ; and 
having  seated  himself  on  the  seat  assigned  to  him,  he  said,  — 

“ Great  king,  I hear  that  a son  has  been  born  to  you.  I 
would  see  him.” 

Then  the  king  had  the  prince  magnificently  dressed,  and 
brought  in,  and  carried  up  to  do  reverence  to  the  ascetic. 
But  the  feet  of  the  Future  Buddha  turned  and  planted  them- 
selves in  the  matted  locks  of  the  ascetic.  For  in  that  birth 
there  was  no  one  worthy  of  the  Future  Buddha’s  reverence; 
and  if  these  ignorant  people  had  succeeded  in  causing  the 
Future  Buddlia  to  how,  the  head  of  the  ascetic  would  have 
split  in  seven  pieces. 

“ It  is  not  meet  that  I compass  my  own  death,”  thought 
the  ascetic,  and  rose  from  his  seat,  and  with  joined  hands  did 
reverence  to  the  Future  Buddha.  And  when  the  king  had 
seen  this  wonder,  he  also  did  reverence  to  his  son. 

Now  the  ascetic  could  look  backward  into  the  past  for 
forty  world-cycles,  and  forward  into  the  future  for  forty 
world-cycles,  — in  all,  eighty  world-cycles.  And,  noting  on 
the  person  of  the  Future  Buddha  all  the  lucky  marks  and 
characteristics,  he  began  to  reflect  and  consider  whether  or 
not  they  prophesied  his  Buddhaship.  And  perceiving  that 
undoubtedly  he  would  become  a Buddha,  he  thought  to  him- 
self, “ What  a marvellous  personage  he  is ! ” and  smiled. 

Next  he  considered  in  his  mind  whether  he  would  live  to 
see  him  attain  the  Buddhaship ; and  he  perceived  that  he  was 
4 


50 


1.  The  Buddha. 


[Ji-SS’* 


not  to  have  that  opportunity.  For  he  would  die  before  that 
time,  and  he  rehorn  in  the  formless  mode  of  existence,  where 
it  would  be  out  of  the  power  of  even  a hundred  or  a thousand 
Buddlias  to  come  and  enlighten  him.  And  he  thought,  “ It 
will  not  be  mine  to  behold  this  so  marvellous  a personage 
when  he  has  become  a Buddlia.  My  loss,  alas,  will  be  great,” 
and  wept. 

The  people  noticed  his  behavior,  and  said  to  him,  — 

“ Our  good  father  smiled  but  a moment  ago,  and  now  has 
begun  to  weep.  Reverend  sir,  is  any  misfortune  to  happen 
to  our  young  master?  ” 

“No  misfortune  is  to  happen  to  him.  He  will  become  a 
Buddha  without  any  manner  of  doubt.” 

“ Then  why  did  you  weep?  ” 

“ I wept  at  the  thought  of  my  own  great  loss  ; for,  alas, 
I am  not  to  have  an  opportunity  of  seeing  this  marvellous 
person  after  he  has  become  a Buddha.” 

Next  he  considered  in  his  mind  whether  or  not  any  of 
Ids  relatives  were  to  have  the  opportunity ; and  he  saw  that 
his  sister’s  child  Nalaka  was  to  have  it.  And  he  went  to  his 
sister’s  house,  and  inquired,  — 

“ Where  is  your  son  Nalaka?  ” 

“ Good  father,  he  is  in  the  house.” 

“ Cali  him  hither.” 

“ ]\Iy  child,”  said  he  to  the  lad  when  he  had  come,  “ a son 
has  been  born  in  the  family  of  Suddhodana  the  king,  who  is 
the  coming  Buddha.  Thirty-five  years  from  now  he  will  be- 
come a Buddha,  and  you  will  have  an  opportunity  of  seeing 
him.  Retire  from  the  world  this  very  day.” 

And  the  child  did  so,  although  he  belonged  to  a family 
possessing  eight  hundred  and  seventy  millions  of  treasure ; 
for  he  thought,  “ My  uncle  would  not  lay  such  a command 
upon  me  for  any  trifling  reason.”  Senchng  to  the  bazaar,  he 
procured  some  yellow  garments,  and  an  earthenware  bowl, 
and  cut  off  his  hair  and  his  beard,  and  put  on  the  yellow 
garments.  And  stretching  out  his  joined  hands  in  the  direc- 
tion of  the  Future  Buddha,  he  said,  “ I retire  from  the  world 
to  follow  earth’s  greatest  being.”  Then  he  prostrated  him- 


J i S5“] 


§ 5.  The  Young  Go  tumid  Prince. 


51 


self,  so  that  he  touched  the  ground  with  the  fivefold  contact. 
Having  thus  done  reverence,  he  placed  the  bowl  in  Ins  scrip, 
slung  the  latter  over  his  shoulder,  and  going  to  the  Himalaya 
IMountains,  he  there  performed  the  duties  of  a monk. 

And  after  the  Great  Being  had  achieved  the  absolute  and 
supreme  wisdom,  Nalaka  came  to  him,  and  had  him  prescribe 
the  Nalaka  course  of  conduct.^  Then,  returning  to  the 
Himalaya  Mountains,  he  attained  to  saintship,  and  adopted 
that  excellent  course.  And  keeping  alive  for  seven  months 
more,  and  being  at  the  time  near  a certain  Gold  Hill,  he 
passed  out  of  existence  by  that  final  extinction  in  which 
none  of  the  elements  of  being  remain. 

Now  on  the  fifth  day  they  bathed  the  Future  Buddha’s 
head,  saying,  “ We  will  perform  the  rite  of  choosing  a name 
for  him.”  And  they  prepared  the  royal  palace  by  anointing 
it  with  four  kinds  of  perfumes,  and  by  scattering  Dalbergia 
blossoms  and  other  flowers,  five  sorts  in  all.  And  making 
some  porridge  of  whole  rice-grains  boiled  in  milk,  they 
invited  one  hundred  and  eight  Brahmans,  men  who  had 
mastered  the  three  Vedas.  And  having  seated  these  Brah- 
mans in  the  royal  palace,  and  fed  them  with  delicate  food, 
and  showed  them  every  attention,  they  asked  them  to  observe 
the  marks  and  characteristics  of  the  Future  Buddha’s  person, 
and  to  prophesy  his  fortune. 

Among  the  hundred  and  eight,  — 

270.  “ Eama,  Dhaja,  Lakkhana,  also  Manti, 

Kondahna,  Bhoja,  Suyama,  Sudatta, 

These  Brahmaus  eight  were  there  with  senses  six  subdued ; 

They  from  the  magic  books  disclosed  his  fortune.” 

These  eight  Brahmans  were  the  fortune-tellers,  being  the 
same  ^ who  had  interpreted  the  dream  of  the  night  of  the 


1 The  Nalaka  course  of  conduct  is  given  in  the  Nalaka  Sutta  of  the 
Sutta-Nipata,  and  consists  of  a number  of  precepts  for  leading  the  holy 
life. 

^ See  p.  43.  They  presumably  were  the  spokesmen  for  the  sixty- 
four,  as  here  for  the  one  hundred  and  eight. 


52 


1.  The  Buddha. 


[Jis6^ 


conception.  Seven  of  these  raised  two  fingers  each,  and 
gave  a double  interpretation,  saying,  “ If  a man  possessing 
such  marks  and  characteristics  continue  in  the  household 
life,  he  becomes  a Universal  Monarch;  if  he  retire  from  the 
world,  he  becomes  a Buddha.”  And  then  they  set  forth  all 
the  glory  of  a Universal  Monarch. 

But  the  youngest  of  them  all,  a youth  whose  clan-name 
was  Kondarma,  after  examining  the  splendid  set  of  marks 
and  characteristics  on  the  person  of  the  Future  Buddlia, 
raised  only  one  finger,  and  gave  but  a single  interpretation, 
saying,  “There  is  here  naught  to  make  him  stay  in  the  house- 
hold life.  He  will  most  undoubtedly  become  a Buddha,  and 
remove  the  veil  of  ignorance  and  folly  from  the  world.”  For 
this  KondaiiSa  was  one  who  had  made  an  earnest  wish  under 
former  Buddlias,  and  was  now  in  his  last  existence.  There- 
fore it  was  that  he  outstripped  the  other  seven  in  knowledge, 
and  saw  but  one  future ; inasmuch  as  a person  possessed  of 
such  marks  and  characteristics  would  never  stay  in  the  house- 
hold life,  but  would  undoubtedly  become  a Buddha.  So  he 
raised  only  one  finger,  and  gave  that  interpretation. 

Then  the  seven  Brahmans  went  home  and  said  to  their 
sons,  “ Children,  we  are  old , but  whether  we  ourselves  are 
alive  or  not  when  the  son  of  Suddhodana  the  kinsf  shall 
attain  omniscience,  you,  at  least,  should  then  retire  from  the 
world  under  his  dispensation.” 

And  after  these  seven  persons  had  lived  out  their  term 
of  life  they  passed  away  according  to  their  deeds ; but 
Kondauiia,  being  younger,  was  still  alive  and  hale.  And 
when  the  Great  Being,  after  making  the  great  retirement  in 
pursuit  of  wisdom,  had  arrived  ai  Uruvela  in  his  progress 
from  place  to  place,  he  thought : “ How  pleasant  indeed 
is  this  spot!  How  suitable  for  the  -struggles  of  a young 
man  desirous  of  struggling ! ” and  took  up  Iris  abode  there. 
Kondanha  heard  the  news  that  the  Great  Being  had  retired 
from  the  world,  and  drawing  near  to  the  sons  of  those  seven 
Brahmans,  he  spoke  to  them  as  follows : — 

“ I hear  that  prince  Siddhattha  has  retired  from  the  world. 
Now  he  will  unquestionably  become  a Buddha,  and  if  your 


§ 5.  The  Young  Goiamid  Prince. 


53 


fathers  were  alive  they  would  follow  after  him  this  very  day. 
If  you  also  would  like  to  retire  from  the  world,  come  with 
me.  I mean  to  follow  after  that  man  in  his  retirement  from 
the  world.” 

But  they  could  not  all  agree  ; and  three  of  them  did  not 
retire  from  the  world.  But  the  remaining  four  did  so,  and 
made  the  Brahman  Kondauna  their  chief.  And  these  five 
persons  became  known  as  the  “ Band  of  Five  Elders.” 

Then  said  the  king,  “ What  shall  my  son  see  to  make  him 
retire  from  the  world  ? ” 

“ The  four  signs.” 

“ What  four  ? ” 

“ A decrepit  old  man,  a diseased  man,  a dead  man,  and  a 
monk.” 

“ From  this  time  forth,”  said  the  king,  “ let  no  such  per- 
sons be  allowed  to  come  near  my  son.  It  will  never  do  for 
my  son  to  become  a Buddha.  What  I would  wish  to  see  is 
my  son  exercising  sovereign  rule  and  authority  over  the  four 
great  continents  and  the  two  thousand  attendant  isles,  and 
walking  through  the  heavens  surrounded  by  a retinue  thirty- 
six  leagues  in  circumference.”  And  when  he  had  so  spoken 
he  placed  guards  for  a distance  of  a quarter  of  a league  in 
each  of  the  four  directions,  in  order  that  none  of  these  four 
kinds  of  men  might  come  within  sight  of  his  son. 

On  this  same  day,  also,  eighty  thousand  clansmen  assem- 
bled together  in  the  festival-hall,  and  each  dedicated  a sou, 
saying,  — 

“ Whether  the  young  prince  become  a Buddha  or  a king, 
we  will  each  one  give  a son  : so  that  if  he  become  a Buddha, 
he  shall  be  followed  and  surrounded  by  monks  of  the  warrior 
caste  ; and  if  he  become  a king,  by  nobles  of  the  warrior 
caste.” 

And  the  king  procured  nurses  for  the  Future  Buddha, — 
women  of  fine  figure,  and  free  from  all  blemish.  And  so  the 
Future  Buddha  began  to  grow,  surrounded  by  an  immense 
retinue,  and  in  great  splendor. 

Now  on  a certain  day  the  king  celebrated  the  Sowing 


54 


I.  The  Buddha. 


[ji-57“ 


Festival,  as  it  was  called.  On  that  day  they  used  to  decorate 
the  whole  city,  so  that  it  looked  like  a palace  of  the  gods ; 
and  all  the  slaves  and  other  servants  would  put  on  new 
tunics ; and,  perfumed  and  garlanded,  they  would  assemble 
together  at  the  king’s  palace,  where  a thousand  plows  were 
yoked  for  the  royal  plowing. 

On  this  occasion  there  were  one  hundred  and  eight 
plows,  all  save  one  ornamented  with  silver,  as  were  also  the 
reins  for  the  oxen  and  the  cross-bars  of  the  plows.  But  the 
plow  that  was  held  by  the  king  was  ornamented  with  red 
gold,  as  also  the  horns,  the  reins,  and  the  goads  for  the 
oxen.  And  the  king  issued  forth  with  a large  retinue, 
taking  his  son  along  with  him.  And  in  the  field  where 
the  plowing  was  to  be  done  was  a solitary  rose-apple  tree  of 
thick  foliage  and  dense  shade.  Underneath  this  tree  the 
king  had  a couch  placed  for  the  young  prince,  and  spread 
over  his  head  a canopy  that  was  studded  with  gold  stars  ; and 
he  surrounded  him  with  a screen,  and  appointed  those  that 
should  watch  by  him ; and  then,  decked  with  all  his  orna- 
ments and  surrounded  by  his  courtiers,  he  proceeded  to  the 
place  where  they  were  to  plow.  On  arriving  there,  the  king 
took  the  gold  plow,  and  the  courtiers  took  the  silver  plows, — 
one  hundred  and  eight  save  one,  and  the  farmers  the  other 
plows  ; and  then  all  plowed  forward  and  back.  The  king 
went  from  the  hither  side  to  the  farther  side,  and  from  the 
farther  side  back  again ; and  the  pomp  and  magnificence  of 
the  festival  was  at  its  climax. 

Now  the  nurses  who  were  sitting  about  the  Future 
Buddha  came  out  from  behind  the  screen  to  behold  the 
royal  magnificence.  And  the  Future  Buddha,  looking  hither 
and  thither  and  seeing  no  one,  arose  in  haste  and  sat  him 
down  cross-legged,  and  mastering  his  inspirations  and  his 
expirations,  entered  on  the  first  trance.  The  nurses  de- 
layed a little,  being  detained  by  the  abundance  of  good 
things  to  eat.  And  the  shadows  of  the  other  trees  passed 
over  to  the  east,  but  the  shadow  of  the  rose-apple  tree 
remained  steadily  circular.  Suddenly  the  nurses  remem- 
bered that  they  had  left  their  young  master  alone ; and 


J.i  58'] 


§ 5.  The  Young  Go /amid  Prince. 


55 


raising  the  screen,  they  entered  and  saw  the  Future  Buddha 
sitting  cross-legged  on  the  couch,  and  also  noticed  the  mira- 
cle of  the  shadow.  Then  they  went  and  announced  to  the 
king,  — 

“ Sire,  thus  and  so  is  the  prince  sitting ; and  the  shadows 
of  the  other  trees  have  passed  over  to  the  east,  but  the 
shadow  of  the  rose-apple  tree  remains  steadily  circular.” 

And  the  king  came  in  haste,  and  seeing  the  miracle,  he 
did  obeisance  to  his  son,  saying,  “ This,  dear  child,  is  my 
second  obeisance.” 

And  thus,  in  due  course,  the  Future  Buddha  attained  to 
the  age  of  sixteen  years.  And  the  king  built  three  palaces  for 
the  Future  Buddha,  suited  to  the  three  seasons,  — one  of  nine 
stories,  another  of  seven  stories,  and  another  of  five  stories. 
And  he  provided  him  with  forty  thousand  dancing  girls. 
And  the  Future  Buddha,  with  his  gayly  dressed  dancers,  was 
like  a god  surrounded  by  hosts  of  houris ; and  attended  by 
musical  instruments  that  sounded  of  themselves,  and  in 
the  enjoyment  of  great  magnificence,  he  lived,  as  the  seasons 
changed,  in  each  of  these  three  palaces.  And  the  mother  of 
Riihula  was  his  principal  queen. 

Now  while  he  was  thus  enjoying  great  splendor,  one 
day  there  arose  the  following  discussion  among  his  rela- 
tives : — 

“Siddhattha  is  wholly  given  over  to  pleasure,  and  is  not 
training  himself  in  any  manly  art.  What  could  he  do  if  war 
were  to  occur  ? ” 

The  king  sent  for  the  Future  Buddha,  and  said, — 

“ My  child,  your  relatives  are  saying  that  you  are  not 
training  yourself,  but  are  wholly  given  over  to  pleasure. 
Now  what  do  you  think  we  had  best  do?” 

“ Sire,  I do  not  need  to  train  myself.  Let  the  crier  go 
about  the  city  beating  the  drum,  to  announce  that  I will 
show  my  proficiency.  On  the  seventh  day  from  now  I will 
show  my  proficiency  to  my  relatives.” 

The  king  did  so.  And  the  Future  Buddha  assembled  to- 
gether bowmen  that  could  shoot  like  lightning  and  at  a hair’s- 
breadth ; and  in  the  midst  of  the  populace,  and  before  his 


56 


I.  The  Buddha. 


kinsfolk,  he  exhibited  a twelvefold  skill,  such  as  none  of  the 
other  bowmen  could  equal.  All  of  which  is  to  be  understood 
after  the  manner  related  in  the  Sarabhahga  Birth-Story.  So 
the  assembly  of  his  kinsfolk  doubted  him  no  longer. 


§6.  THE  GREAT  RETIREMENT. 

Translated  from  the  Introduction  to  the  Jataka  (i.58®i). 

Now  on  a certain  day  the  Future  Buddlia  wished  to 
go  to  the  park,  and  told  his  charioteer  to  make  ready  the 
chariot.  Accordingly  the  man  brought  out  a sumptuous  and 
elegant  chariot,  and  adorning  it  richly,  he  harnessed  to  it 
four  state-horses  of  the  Sindhava  breed,  as  white  as  the  petals 
of  the  white  lotus,  and  announced  to  the  Future  Buddha 
that  everything  was  ready.  And  the  Future  Buddha  mounted 
the  chariot,  which  was  like  to  a palace  of  the  gods,  and  pro- 
ceeded towards  the  park. 

“ The  time  for  the  enlightenment  of  prince  Siddhattha 
di’aweth  nigh,”  thought  the  gods ; “ we  must  show  him  a 
sign : ” and  they  changed  one  of  their  number  into  a decrepit 
old  man,  broken-toothed,  gray-haired,  crooked  and  bent  of 
body,  leaning  on  a staff,  and  trembling,  and  showed  him  to 
the  Future  Buddlia,  but  so  that  only  he  and  the  charioteer 
saw  him. 

Then  said  the  Future  Buddha  to  the  charioteer,  in  the 
manner  related  in  the  Mahapadiina,  — 

“Friend,  pray,  who  is  this  man?  Even  his  hair  is  not 
like  that  of  other  men.”  And  when  he  heard  the  answer,  he 
said,  “ Shame  on  birth,  since  to  every  one  that  is  born  old  age 
must  come.”  And  agitated  in  heart,  he  thereupon  returned 
and  ascended  his  palace. 

“ Why  has  my  son  returned  so  quickly  ? ” asked  the 
king. 

“Sire,  he  has  seen  an  old  man,”  was  the  reply;  “and 


j.i.S9^2] 


§ 6.  The  Great  Retireme?it. 


57 


because  he  has  seen  an  old  man,  he  is  about  to  retire  from 
the  world.” 

“ Do  you  want  to  kill  me,  that  you  say  such  things  ? 
Quickly  get  ready  some  plays  to  be  performed  before  my 
son.  If  we  can  but  get  him  to  enjoying  pleasure,  he  will 
cease  to  think  of  retiring  from  the  world.”  Then  the  king 
extended  the  guard  to  half  a league  in  each  direction. 

Again,  on  a certain  day,  as  the  Future  Buddha  was  going 
to  the  park,  he  saw  a diseased  man  whom  the  gods  had  fash- 
ioned ; and  having  again  made  inquiry,  he  returned,  agitated 
in  heart,  and  ascended  his  palace. 

And  the  king  made  the  same  inquiry  and  gave  the  same 
orders  as  before ; and  again  extending  the  guard,  placed  them 
for  three  quarters  of  a league  around. 

And  again  on  a certain  day,  as  the  Future  Buddha  was 
going  to  the  park,  he  saw  a dead  man  whom  the  gods  had 
fashioned ; and  having  again  made  inquiry,  he  returned,  agi- 
tated in  heart,  and  ascended  his  palace. 

And  the  king  made  the  same  inquiry  and  gave  the  same 
orders  as  before ; and  again  extending  the  guard,  placed 
them  for  a league  around. 

And  again  on  a certain  day,  as  the  Future  Buddlia  was 
going  to  the  park,  he  saw  a monk,  carefully  and  decently 
clad,  whom  the  gods  had  fashioned ; and  he  asked  his  char- 
ioteer, “Pray,  who  is  this  man?” 

Now  although  there  was  no  Buddlia  in  the  world,  and 
the  charioteer  had  no  knowledge  of  either  monks  or  their 
good  qualities,  yet  by  the  power  of  the  gods  he  was  inspired 
to  say,  “ Sire,  this  is  one  who  has  retired  from  the  world ; ” 
and  he  thereupon  proceeded  to  sound  the  praises  of  retire- 
ment from  the  world.  The  thought  of  retiring  from  the 
world  was  a pleasing  one  to  the  Future  Buddlia,  and  this 
day  he  went  on  until  he  came  to  the  park.  The  repeaters  of 
the  Dlgha,^  however,  say  that  he  went  to  the  park  after 
having  seen  all  the  Four  Signs  on  one  and  the  same  day. 

When  he  had  disported  himself  there  throughout  the  day. 


1 Digha-Nikaya  : see  General  Introduction. 


58 


I.  The  Buddha. 


[j.i.5932 


and  had  bathed  in  the  royal  pleasure-tank,  he  went  at  sunset 
and  sat  down  on  the  royal  resting-stone  with  the  intention  of 
adorning  himself.  Then  gathered  around  him  his  attendants 
with  diverse-colored  cloths,  many  kinds  and  styles  of  orna- 
ments, and  with  garlands,  perfumes,  and  ointments.  At  that 
instant  the  tlirone  on  which  Sakka  was  sitting  grew  hot. 
And  Sakka,  considering  who  it  could  he  that  was  desirous  of 
dislodging  him,  perceived  that  it  was  the  time  of  the  adorn- 
ment of  a Future  Buddha.  And  addressing  Vissakamma,  he 
said,  — 

“ j\Iy  good  Vissakamma,  to-night,  in  the  middle  watch, 
prince  Siddhattha  will  go  forth  on  the  Great  Retireyient, 
and  tills  is  his  last  adorning  of  himself.  Go  to  the  park,  and 
adorn  that  eminent  man  with  celestial  ornaments.” 

“Very  well,”  said  Vissakamma,  in  assent;  and  came  on 
the  instant,  by  his  superhuman  power,  into  the  presence  of 
the  Future  Buddha.  And  assuming  the  guise  of  a barber,  he 
took  from  the  real  barber  the  turban-cloth,  and  began  to  wind 
it  round  the  Future  Buddha’s  head  ; but  as  soon  as  the 
Future  Buddlia  felt  the  touch  of  his  hand,  he  knew  that  it 
was  no  man,  but  a god. 

Now  once  round  his  head  took  up  a thousand  cloths,  and 
the  fold  was  like  to  a circlet  of  precious  stones  ; the  second 
time  round  took  another  thousand  cloths,  and  so  on,  until 
ten  times  round  had  taken  up  ten  thousand  cloths.  Now  let 
no  one  think,  “ How  was  it  possible  to  use  so  many  cloths 
on  one  small  head  ? ” for  the  very  largest  of  them  all  had 
only  the  size  of  a sama-creeper  blossom,  and  the  others  that 
of  kutumbaka  flowers.  Thus  the  Future  Buddha’s  head 
resembled  a kuyyaka  blossom  twisted  about  with  lotus 
filaments. 

And  having  adorned  himself  with  great  richness,  — while 
adepts  in  different  kinds  of  tabors  and  tom-toms  were  show- 
ing their  skill,  and  Brahmans  with  cries  of  victory  and  joy, 
and  bards  and  poets  with  propitious  words  and  shouts  of 
praise  saluted  him,  — he  mounted  his  superbly  decorated 
chariot. 

At  this  juncture,  Suddhodana  the  king,  having  heard  that 


§ 6.  The  Great  Retirement. 


59 


the  mother  of  Rahula  had  brought  forth  a son,  sent  a messen- 
ger, saying,  “ Announce  the  glad  news  to  my  son.” 

On  hearing  the  message,  the  Future  Buddha  said,  “An 
impediment  [rahula]  has  been  born ; a fetter  has  been 
born.” 

“ What  did  my  son  say  ? ” questioned  the  king ; and 
when  he  had  heard  the  answer,  he  said,  “ My  grandson’s 
name  shall  be  prince  Rahula  from  this  very  day.” 

But  the  Future  Buddha  in  his  splendid  chariot  entered 
the  city  with  a pomp  and  magnificence  of  glory  that  enrap- 
tured all  minds.  At  the  same  moment  Kisa  GotamI,  a vir- 
gin of  the  warrior  caste,  ascended  to  the  roof  of  her  palace, 
and  beheld  the  beauty  and  majesty  of  the  Future  Buddha,  as 
he  circumambulated  the  city ; and  in  her  pleasure  and  satis- 
faction at  the  sight,  she  burst  forth  into  this  song  of  joy : — 

271.  “ Full  happy  now  that  mother  is. 

Full  happy  now  that  father  is. 

Full  happy  now  that  woman  is. 

Who  owns  this  lord  so  glorious ! ” 

On  hearing  this,  the  Future  Buddha  thought,  “In  be- 
holding a handsome  figure  the  heart  of  a mother  attains 
Nirvana,  the  heart  of  a father  attains  Nirvana,  the  heart  of 
a wife  attains  Nirvana.  This  is  what  she  says.  But  wherein 
does  Nirvana  consist  ? ” And  to  him,  whose  mind  was  al- 
ready averse  to  passion,  the  answer  came : “ When  the  fire 
of  lust  is  extinct,  that  is  Nirvana ; when  the  fires  of  hatred 
and  infatuation  are  extinct,  that  is  Nirvana;  when  pride, 
false  belief,  and  all  other  passions  and  torments  are  extinct, 
that  is  Nirvana.  She  has  taught  me  a good  lesson.  Certainly, 
Nirvana  is  what  I am  looking  for.  It  behooves  me  this  very 
day  to  quit  the  household  life,  and  to  retire  from  the  world  in 
quest  of  Nirvana.^  I will  send  this  lady  a teacher’s  fee.”  And 

1 The  Future  Buddha  puns  upon  the  word  “ happy  ” in  Kisa  Gotami’s 
verses.  The  word  in  Pali  is  nibhuta,  and  is  in  form  a past  passive  partici- 
ple of  a verb  which  perhaps  does  not  occur  in  Pali  in  any  finite  form,  but 
which  appears  in  Sanskrit  as  nirvr.  Now  there  is  a Pali  verb  of  which 
the  third  person  singular  present  indicative  is  nibbayati,  and  from  this 


6o 


I.  TJie  Buddha. 


loosening  from  his  neck  a pearl  necklace  worth  a hundred 
thousand  pieces  of  money,  he  sent  it  to  Kisa  Gotaml.  And 
great  was  her  satisfaction  at  this,  for  she  thought,  “ Prince 
Siddhattha  has  fallen  in  love  with  me,  and  has  sent  me  a 
present.” 

And  the  Future  Buddha  entered  his  palace  in  great  splen- 
dor, and  lay  on  his  couch  of  state.  And  straightway  richly 
dressed  women,  skilled  in  all  manner  of  dance  and  song,  and 
beautiful  as  celestial  nymphs,  gathered  about  him  with  all 
kinds  of  musical  instruments,  and  with  dance,  song,  and 
music  they  endeavored  to  please  him.  But  the  Future 
Buddha’s  aversion  to  passion  did  not  allow  him  to  take  pleas- 
ure in  the  spectacle,  and  he  fell  into  a brief  slumber.  And 
the  women,  exclaiming,  “ He  for  whose  sake  we  should  per- 
form has  fallen  asleep.  Of  what  use  is  it  to  weary  oui’selves 
any  longer  ? ” thi’ew  their  various  instruments  on  the  ground, 
and  lay  down.  And  the  lamps  fed  with  sweet-smelling  oil 
continued  to  burn.  And  the  Future  Buddha  awoke,  and 
seating  himself  cross-legged  on  his  couch,  perceived  these 
women  Ipng  asleep,  with  their  musical  instruments  scattered 
about  them  on  the  floor,  — some  with  their  bodies  wet  with 
trickling  phlegm  and  spittle  ; some  grinding  their  teeth,  and 
muttering  and  talking  in  their  sleep ; some  with  their  mouths 
open  ; and  some  with  their  dress  fallen  apart  so  as  plainly  to 

verb  is  formed  the  verbal  noun  nihhana  (Sanskrit,  Nirvana).  Nihbuta 
is  constantly  made  to  do  duty  as  past  passive  participle  to  this  verb,  so 
that  vhat  would  be  the  true  form  (nibbdta)  is  never  found.  The  F uture 
Buddha  therefore  puns  when  he  pretends  that  Kisa  Gotami  was  using 
nibbula  as  the  participle  of  nibbayati,  and  was  urging  him  to  Nirvana. 

The  verb  nibbayati  means  “ to  be  extinguished,”  as  the  flame  of  a 
candle ; and,  when  used  as  a metaphysical  term,  refers  to  the  fires  of 
lust,  desire,  etc.  And  as  when  fire  is  extinguished  coolness  results  (a 
consummation  devoutly  to  be  wished  in  a hot  climate  like  India),  the 
verb  acquires  the  further  meaning  of  “ be  assuaged,”  “ become  happy.” 
And  in  like  manner  the  verbal  noun  Nirvana  (in  Pali  nibbdna),  meaning 
both  literally  and  metaphorically  “ becoming  extinguished,”  comes  to 
stand  for  the  summum  bonum. 

I add  a retranslation  of  the  passage,  to  show  the  punning  mean- 
ings given  by  the  Future  Buddha  to  the  words,  nibbuta,  nibbdyati,  and 
Nirvana : — 


§ 6.  The  Great  Retirement. 


6i 


disclose  their  loathsome  nakedness.  This  g^-eat  alteration  in 
their  appearance  still  further  increased  his  aversion  for  sen- 
sual pleasm-es.  To  him  that  magnificent  apartment,  as  splen- 
chd  as  the  palace  of  Sakka,  began  to  seem  like  a cemetery 
filled  with  dead  bodies  impaled  and  left  to  rot ; and  the  three 
modes  of  existence  appeared  like  houses  all  ablaze.  And 
breathing  forth  the  solemn  utterance,  “ How  oppressive  and 
stifling  is  it  all  I ” his  mind  turned  ardently  to  retiring  from 
the  world.  “ It  behooves  me  to  go  forth  on  the  Great  Re- 
tirement this  very  day,”  said  he  ; and  he  arose  from  his  couch, 
and  coming  near  the  door,  called  out,  — 

“ Who ’s  there  ? ” 

“Master,  it  is  I,  Channa,”  replied  the  courtier  who  had 
been  sleeping  with  his  head  on  the  tlrreshold.^ 

“ I wish  to  go  forth  on  the  Great  Retirement  to-day. 
Saddle  a horse  for  me.” 

“Yes,  sire.”  And  taking  saddle  and  bridle  with  him,  the 
courtier  started  for  the  stable.  There,  by  the  light  of  lamps 
fed  with  sweet-smelling  oils,  he  perceived  the  mighty  steed 
Kanthaka  in  his  pleasant  quarters,  under  a canopy  of  cloth 
beautified  vath  a pattern  of  jasmine  flowers.  “ This  is  the 

“ Nirvana  hath  that  mother  gained, 

Nirvana  hath  that  father  gained, 

Nirvana  hath  that  woman  gained, 

Who  owns  this  lord  so  glorious  ! ” 

On  hearing  this,  the  Future  Buddha  thouglit,  “In  beholding  a hand- 
some form  the  heart  of  a mother  is  made  happy  (ihhhayali),  the  heart  of 
a father  is  made  happy,  the  heart  of  a wife  is  made  hapjty.  This  is  what 
she  says.  But  wherein  does  happiness  (nihhutd)  consist?”  And  to  him 
whose  mind  was  already  averse  to  passion,  the  answer  came : “ ^ITien 

the  fire  of  lust  is  assuaged  (nibhuta),  that  is  happiness  (nihbuta) ; when 
the  fires  of  hatred  and  infatuation  are  assuaged,  that  is  happiness ; when 
pride,  false  belief,  and  all  other  passions  and  torments  are  assuaged,  that 
is  happiness.  She  has  taught  me  a good  lesson.  Certainly,  happiness 
(Nirvana)  is  what  I am  looking  for.  It  behooves  me  this  very  day  to  quit 
the  household  life  and  to  retire  from  the  world  in  quest  of  happiness. 
I will  send  this  lady  a teacher’s  fee.” 

1 In  India  it  is  customary  to  hang  doors  at  the  height  of  about  two 
feet  from  the  ground  for  the  sake  of  coolness  and  ventilation.  The  thresh- 
old is  thus  exposed  even  when  the  door  is  shut. 


62 


1.  The  Buddha. 


[j.i.62® 


one  for  me  to  Saddle  to-day,”  thought  he;  and  he  saddled 
Kanthaka. 

“ He  is  dra\\dng  the  girth  very  tight,”  thought  Kanthaka, 
whilst  he  was  being  saddled ; “ it  is  not  at  all  as  on  other 
days,  when  I am  saddled  for  rides  in  the  park  and  the  like. 
It  must  be  that  to-day  my  master  wishes  to  issue  forth  on  tlie 
Great  Retirement.”  And  in  his  delight  he  neighed  a loud 
neigh.  And  that  neigh  Avould  have  spread  through  the 
whole  town,  had  not  the  gods  stopped  the  sound,  and  suffered 
no  one  to  hear  it. 

Now  the  Future  Buddlia,  after  he  had  sent  Channa  on 
his  errand,  thought  to  himself,  “ I will  take  just  one  look  at 
my  son ; ” and,  rising  from  the  couch  on  wliich  he  was  sit- 
ting, he  went  to  the  suite  of  apartments  occupied  by  the 
mother  of  Rahula,  and  opened  the  door  of  her  chamber. 
Within  the  chamber  was  burning  a lamp  fed  with  sweet- 
smelling oil,  and  the  mother  of  Rahula  lay  sleeping  on  a 
couch  strewn  deep  with  jasmine  and  other  flowers,  her  hand 
resting  on  the  head  of  her  son.  When  the  Futui-e  Buddha 
reached  the  threshold,  he  paused,  and  gazed  at  the  two  from 
where  he  stood. 

“ If  I were  to  raise  my  wife’s  hand  from  off  the  child’s 
head,  and  take  him  up,  she  would  awake,  and  thus  prevent  my 
departure.  I will  first  become  a Buddlia,  and  then  come  back 
and  see  my  son.”  So  saying,  he  descended  from  the  palace. 

Now  that  which  is  said  in  the  Jataka  Commentary,  “ At  that 
time  Rahula  was  seven  days  old,”  is  not  found  in  the  other  com- 
mentaries. Therefore  the  account  above  given  is  to  he  accepted. 

When  the  Future  Buddlia  had  thus  descended  from  the 
palace,  he  came  near  to  his  horse,  and  said,  — 

“ My  dear  Kanthaka,  save  me  now  this  one  night ; and 
then,  when  thanks  to  you  I have  become  a Buddha,  I will 
save  the  world  of  gods  and  men.”  And  thereupon  he  vaulted 
upon  Kanthaka’s  back. 

Now  Kanthaka  was  eighteen  cubits  long  from  his  neck  to 
his  tail,  and  of  corresponding  height ; he  was  strong  and 
swift,  and  white  all  over  like  a polished  conch-shell.  If  he 
neighed  or  stamped,  the  sound  was  so  loud  as  to  spread 


J.i.622^] 


§ 6.  The  Great  Retirement. 


63 


through  the  whole  city;  therefore  the  gods  exerted  their 
power,  and  muffled  the  sound  of  his  neighing,  so  that  no  one 
heard  it ; and  at  every  step  he  took  they  placed  the  palms  of 
their  hands  under  his  feet. 

The  Future  Buddha  rode  on  the  mighty  back  of  the 
mighty  steed,  made  Channa  hold  on  by  the  tail,  and  so 
arrived  at  midnight  at  the  great  gate  of  the  city. 

Now  the  king,  in  order  that  the  Future  Buddlia  should 
not  at  any  time  go  out  of  the  city  without  his  knowledge, 
had  caused  each  of  the  two  leaves  of  the  gate  to  be  made  so 
heavy  as  to  need  a thousand  men  to  move  it.  But  the  Future 
Buddha  had  a vigor  and  a strength  that  was  equal,  when 
reckoned  in  elephant-power,  to  the  strength  of  ten  thousand 
million  elephants,  and,  reckoned  in  man-power,  to  the  strength 
of  a huncbed  thousand  million  men. 

“ If,”  thought  he,  “ the  gate  does  not  open,  I will  straight- 
way grip  tight  hold  of  Kanthaka  with  my  thighs,  and,  seated 
as  I am  on  Kanthaka’s  back,  and  with  Channa  holding  on 
by  the  tail,  I will  leap  up  and  carry  them  both  with  me  over 
the  wall,  although  its  height  be  eighteen  cubits.” 

“ If,”  thought  Channa,  “ the  gate  is  not  opened,  I will 
place  my  master  on  my  shoulder,  and  tucking  Kanthaka 
under  my  arm  by  passing  my  right  hand  round  him  and 
under  his  belly,  I will  leap  up  and  carry  them  both  with  me 
over  the  wall.” 

“ If,”  thought  Kanthaka,  “ the  gate  is  not  opened,  with 
my  master  seated  as  he  is  on  my  back,  and  with  Channa 
holding  on  by  my  tail,  I will  leap  up  and  carry  them  both 
with  me  over  the  wall.” 

Now  if  the  gate  had  not  opened,  verily  one  or  another  of 
these  tliree  persons  would  have  accomplished  that  whereof  he 
thought ; but  the  di\’inity  that  inhabited  the  gate  opened  it 
for  them. 

At  this  moment  came  Mara,^  with  the  intention  of  per- 

1 The  Buddhists  recognize  no  real  devil.  IMara,  the  ruler  of  the 
sixth  and  highest  heaven  of  sensual  pleasure,  approaches  the  nearest 
to  our  Satan.  He  stands  for  the  pleasures  of  sense,  and  hence  is  The 
Buddha’s  natural  enemy. 


64 


I.  Tlie  Buddha. 


[j.i.63” 


suading  the  Future  Buddha  to  turn  back;  and  standing  in 
the  air,  he  said,  — 

“Sir,  go  not  forth!  For  on  the  seventh  day  from  now 
the  wheel  of  empire  will  appear  to  you,  and  you  shall  rule 
over  the  four  great  continents  and  their  two  thousand  attend- 
ant isles.  Sir,  turn  hack  ! ” 

“ Who  are  you  ? ” 

“ I am  Yasavatti.” 

“ l\Iara,  I knew  that  the  wheel  of  empire  was  on  the 
point  of  appearing  to  me  ; but  I do  not  wish  for  sovereignty. 
I am  about  to  cause  the  ten  thousand  worlds  to  thunder  with 
my  becoming  a Buddha.” 

“ I shall  catch  you,”  thought  Mara,  “ the  very  first  time 
you  have  a lustful,  malicious,  or  unkind  thought.”  And, 
like  an  ever-present  shadow,  he  followed  after,  ever  on  the 
watch  for  some  slip. 

Thus  the  Future  Buddha,  casting  away  with  indifference 
a universal  sovereignty  already  in  his  grasp,  — spewing  it  out 
as  if  it  were  but  phlegm,  — departed  from  the  city  in  great 
splendor  on  the  full-moon  day  of  the  month  Asalhl,^  when 
the  moon  was  in  Libra.  And  when  he  had  gone  out  from 
the  city,  he  became  desirous  of  looking  back  at  it ; but  no 
sooner  had  the  thought  arisen  in  his  mind,  than  the  broad 
earth,  seeming  to  fear  lest  the  Great  Being  might  neglect  to 
j)erform  the  act  of  looking  back,  split  and  turned  round  like 
a potter’s  wheel.^  When  the  Future  Buddha  had  stood  a 
while  facing  the  city  and  gazing  upon  it,  and  had  indicated 
in  that  place  the  spot  for  the  “Shrine  of  the  Turning  Back  of 
Kanthaka,”  he  turned  Kanthaka  in  the  direction  in  which  he 
meant  to  go,  and  proceeded  on  his  way  in  great  honor  and 
exceeding  glory. 

For  they  say  the  deities  bore  sixty  thousand  torches  in 
front  of  him,  and  sixty  thousand  behind  him,  and  sixty 

1 About  the  first  of  July. 

* I think  the  conception  here  is  that  a round  portion  of  the  earth, 
on  -which  the  Future  Buddha  stood,  turned  around  like  a modern  rail- 
road turn-table,  thus  detaching  itself  from  the  rest  and  turning  the 
Futm'e  Buddha  -with  it. 


J.i.64^] 


§ 6.  The  Great  Retirement. 


65 


thousand  on  the  right  hand,  and  sixty  thousand  on  the  left 
hand.  Other  deities,  standing  on  the  rim  of  the  world,  bore 
torches  past  all  numbering ; and  still  other  deities,  as  well  as 
serpents  and  birds,  accompanied  him,  and  did  him  homage 
with  heavenly  perfumes,  garlands,  sandal-wood  powder,  and 
incense.  And  the  sky  was  as  full  of  coral  flowers  as  it  is  of 
pouring  water  at  the  height  of  the  rainy  season.  Celestial 
choruses  were  heard ; and  on  every  side  bands  of  music 
played,  some  of  eight  instruments,  and  some  of  sixty,  — 
sixty-eight  hundred  thousand  instruments  in  all.  It  was 
as  when  the  storm-clouds  thunder  on  the  sea,  or  when  the 
ocean  roars  against  the  Yugandliara  rocks. 

Advancing  in  this  glory,  the  Future  Buddha  in  one  night 
passed  through  three  kingdoms,  and  at  the  end  of  thirty 
leagues  he  came  to  the  river  named  Anoma. 

But  was  this  as  far  as  the  horse  could  go?  Certainly  not. 
For  he  was  able  to  travel  round  the  world  from  end  to  end, 
as  it  were  round  the  rim  of  a wheel  lying  on  its  hub,  and  yet 
get  back  before  breakfast  and  eat  the  food  prepared  for  him. 
But  on  this  occasion  the  fragrant  garlands  and  other  offer- 
ings which  the  gods  and  the  serpents  and  the  birds  threw 
down  upon  him  from  the  sky  buried  him  up  to  his  haunches ; 
and  as  he  was  obliged  to  drag  his  body  and  cut  his  way 
through  the  tangled  mass,  he  was  greatly  delayed.  Hence 
it  was  that  he  went  only  thirty  leagues. 

And  the  Future  Buddha,  stopping  on  the  river-bank,  said 
to  Channa,  — 

“ What  is  the  name  of  this  river  ? ” 

“Sire,  its  name  is  Anoma  [Illustrious].” 

“ And  my  retirement  from  the  world  shall  also  be  called 
Anoma,”  replied  the  Future  Buddha.  Saying  this,  he  gave 
the  signal  to  his  horse  with  his  heel ; and  the  horse  sprang 
over  the  river,  which  had  a breadth  of  eight  usabhas,^  and 
landed  on  the  opposite  bank.  And  the  Future  Buddha,  dis- 
mounting and  standing  on  the  sandy  beach  that  stretched 
away  like  a sheet  of  silver,  said  to  Channa,  — 

1 An  usabha  is  140  cubits. 

S 


66 


/.  The  Buddha. 


[J.i.642^ 


“ My  good  Channa,  take  these  ornaments  and  Kanthaka 
and  go  home.  I am  about  to  retire  from  the  world.” 

“ Sire,  I also  will  retire  from  the  world.” 

Three  times  the  Future  Buddha  refused  him,  saying,  “It 
is  not  for  you  to  retire  from  the  world.  Go  now ! ” and 
made  him  take  the  ornaments  and  Kanthaka. 

Next  he  thought,  “ These  locks  of  mine  are  not  suited  to 
a monk;  hut  there  is  no  one  fit  to  cut  the  hair  of  a Future 
Buddha.  Therefore  I will  cut  them  off  myself  with  my 
sword.”  And  grasping  a simitar  with  his  right  hand,  he 
seized  his  top-knot  with  his  left  hand,  and  cut  it  off,  together 
with  the  diadem.  His  hair  thus  became  two  finger-breadths 
in  length,  and  curling  to  the  right,  lay  close  to  his  head.  As 
long  as  he  lived  it  remained  of  that  length,  and  the  heard 
was  proportionate.  And  never  again  did  he  have  to  cut 
either  hair  or  beard. 

Then  the  Future  Buddha  seized  hold  of  his  top-knot  and 
diadem,  and  threw  them  into  the  air,  saying,  — 

“If  I am  to  become  a Buddha,  let  them  stay  in  the  sky ; 
but  if  not,  let  them  fall  to  the  ground.” 

The  toi>-knot  and  jewelled  turban  mounted  for  a distance 
of  a league  into  the  air,  and  there  came  to  a stop.  And 
Sakka,  the  king  of  the  gods,  perceiving  them  with  his  divine 
eye,  received  them  in  an  appropriate  jewelled  casket,  and 
established  it  in  the  Heaven  of  the  Thirty-three  as  the 
“ Shrine  of  the  Diadem.” 

272.  “ His  hair  he  cut,  so  sweet  with  many  pleasant  scents. 

This  Chief  of  Men,  and  high  impelled  it  towards  the  sky ; 
And  there  god  Vasava,  the  god  with  thousand  eyes, 

In  golden  casket  caught  it,  bowing  low  his  head.” 

Again  the  Future  Buddlia  thought,  “ These  garments  of 
mine,  made  of  Benares  cloth,  are  not  suited  to  a monk.” 
Now  the  Maha-Brahma  god,  GhatTkara,  who  had  been  a 
friend  of  his  in  the  time  of  the  Buddha  Kassapa,  and  whose 
affection  for  him  had  not  grown  old  in  the  long  interval 
since  that  Buddha,  thought  to  himself,  — 

“ To-day  my  friend  has  gone  forth  on  the  Great  Retire- 
ment. I will  bring  him  the  requisites  of  a monk.” 


j.i.6s>5] 


§ 6.  The  Great  Retirement. 


67 


273.  “ Robes,  three  in  all,  the  bowl  for  alms. 

The  razor,  needle,  and  the  belt. 

And  water-strainer,  — just  these  eight 
Are  needed  by  th’  ecstatic  monk.” 

Taking  the  above  eight  requisites  of  a monk,  he  gave  them  ‘ 
to  him. 

When  the  Future  Buddha  had  put  on  this  most  excellent 
vesture,  the  symbol  of  saintship  and  of  retirement  from  the 
world,  he  dismissed  Channa,  saying,  — 

“ Channa,  go  tell  my  father  and  my  mother  from  me  that 
I am  well.” 

And  Channa  did  obeisance  to  the  Future  Buddlia ; and 
keeping  his  right  side  towards  him,  he  departed. 

But  Kanthaka,  who  had  stood  listening  to  the  Future 
Buddha  while  he  was  conferring  with  Channa,  was  unable  to 
bear  his  grief  at  the  thought,  “ I shall  never  see  my  master 
any  more.”  And  as  he  passed  out  of  sight,  his  heart  burst, 
and  he  died,  and  was  reborn  in  the  Heaven  of  the  Thirty- 
three  as  the  god  Kanthaka. 

At  first  the  grief  of  Channa  had  been  but  single ; but 
now  he  was  oppressed  with  a second  sorrow  in  the  death  of 
Kanthaka,  and  came  weeping  and  wailing  to  the  city. 


§7.  THE  GREAT  STRUGGLE. 

Translated  from  the  Introduction  to  the  Jataka  (i.65^®). 

Now  the  Future  Buddha,  having  thus  retired  from  the 
world,  — in  that  place  there  was  a mango-grove  named  Anu- 
piya,  and  here  he  first  spent  a week  in  the  joy  of  having 
retired  from  the  world,  — in  one  day  went  on  foot  to  Rajagaha, 
a distance  of  thirty  leagues,  and  entering  the  city,  he  begged 
for  food  from  house  to  house  without  passing  any  by.  By  the 
beauty  of  the  Future  Buddlia,  the  whole  city  was  thrown  into 
a commotion,  like  that  into  which  Rajagaha  was  thrown  by 
the  entrance  of  Dhanapalaka,  or  like  that  into  which  the 


68 


I.  The  Buddha. 


[J.i.66* 


heavenly  city  was  thrown  by  the  entrance  of  the  chief  of  the 
Titans. 

Then  ran  the  king’s  men  to  the  palace,  and  made  an- 
nouncement, — 

“ Sire,  there  is  a being  of  such  and  such  appearance  going 
about  the  city  begging  for  food.  Whether  he  be  a god,  or  a 
man,  or  a serpent,  or  a bird,  we  do  not  know.” 

Then  the  king,  standing  on  the  roof  of  his  palace,  and 
thence  beholding  the  Great  Being,  became  amazed  and 
astonished,  and  commanded  his  men,  — 

“ Look  ye  now  ! Go  and  investigate  this  ! If  this  per- 
son be  not  a man,  he  will  vanish  from  sight  as  soon  as  he 
leaves  the  city ; if,  namely,  he  be  a god,  he  will  depart  by  way 
of  the  air  ; if  a serpent,  he  will  sink  into  the  ground.  But  if 
he  be  a human  being,  he  will  eat  the  food  he  has  obtained  in 
alms.” 

Now  the  Great  Being,  after  collecting  a number  of  scraps, 
sufficient,  as  he  judged,  for  Iris  sustenance,  left  the  city  by 
the  same  gate  he  had  entered,  and  sitting  down  with  his  face 
to  the  east,  in  the  shade  of  Pandava  rock,  he  attempted  to 
eat  his  meal.  But  his  stomach  turned,  and  he  felt  as  if  his 
inwards  were  on  the  point  of  coming  out  by  his  mouth. 
Thereupon,  in  the  midst  of  his  distress  at  that  repulsive  food, 
— for  in  that  existence  he  had  never  before  so  much  as  seen 
such  fare,  — he  began  to  admonish  himself,  sajdng,  “ Siddhat- 
tha,  although  you  were  born  into  a family  having  plenty  to 
eat  and  di-ink,  into  a station  in  life  where  you  lived  on  fra- 
grant third  season’s  rice  ^ with  various  sauces  of  the  finest 
flavors,  yet  when  you  saw  a monk  clad  in  garments  taken 
from  the  rubbish  heap,  you  exclaimed,  ‘ Oh,  Avhen  shall  I be 
like  him,  and  eat  food  which  I have  begged?  Will  that  time 
ever  come  ? ’ And  then  you  retired  from  the  world.  And 

^ A garment  new,  a new-built  house, 

A new  umbrella,  and  a bride,  — 

The  new  is  good;  but  long-kept  rice 
And  long-kept  servants  men  do  praise. 

From  the  Sanskrit  of  the  Nitipradipa,  15,  as  given  by  Bohtlingk, 
Indische  Spriiche,  3410. 


j.i.6622] 


§ 7.  The  Great  Struggle. 


69 


now  that  have  your  wish,  and  have  renounced  all,  Avhat, 
pray,  is  this  you  are  doing  ? ” When  he  had  thus  admonished 
himself,  his  disgust  subsided,  and  he  ate  his  meal. 

Then  the  king’s  men  went  and  announced  to  the  king 
what  they  had  seen.  And  the  king,  on  hearing  the  report  of 
the  messengers,  issued  hastily  from  the  city,  and  approaching 
the  Future  Buddha,  and  being  pleased  with  his  deportment, 
he  tendered  him  all  his  kingly  glory. 

“ Great  king,”  replied  the  Future  Buddha,  “ I do  not  seek 
for  the  gratification  of  my  senses  or  my  passions,  but  have 
retired  from  the  world  for  the  sake  of  the  supreme  and  abso- 
lute enlightenment.” 

“ Verily,”  said  the  king,  when  his  repeated  offers  had  all 
been  refused,  “ you  are  sure  to  become  a Buddha ; but  when 
that  happens,  your  first  journey  must  be  to  my  kingdom.” 

The  above  is  an  abridgment,  but  the  full  account,  begin- 
ning with  the  lines,  — 

“ I sing  the  man  of  insight  keen. 

And  his  retirement  from  the  world,” 

can  be  found  by  referring  to  the  “ Discorirse  on  Retirement 
from  the  World,”  and  its  commentary. 

Then  the  Future  Buddha,  ha’vdng  made  the  king  the 
required  promise,  proceeded  on  his  way ; and  coming  to  Alara 
Kalama  and  Uddaka,  the  disciple  of  Rama,  he  acquired  from 
them  the  eight  stages  of  meditation.  But  becoming  con- 
vinced that  they  did  not  lead  to  enlightenment,^  he  ceased  to 
practise  them.  And  being  desirous  of  making  the  Great 
Struggle,  so  as  to  show  the  world  of  gods  and  men  his 
fortitude  and  heroism,  he  went  to  Uruvela,  and  sapng, 
“ Truly,  delightful  is  this  spot,”  he  there  took  up  his  abode, 
and  began  the  Great  Struggle. 

And  those  five  persons,  Kondanna  and  the  others,^  who 
since  their  retirement  from  the  world,  were  wandering  about 
for  alms  through  villages,  market-towns,  and  royal  cities, 
here  met  with  the  Future  Buddha.  And  during  the  six 


* See  pages  334-8. 


2 See  pages  52-3. 


70 


I.  The  Buddha. 


[j.i.676 


years  of  tlie  Great  Struggle,  they  swept  his  cell,  and  did  all 
manner  of  service  for  him,  and  kept  constantly  at  his  beck 
and  call,  all  the  time  saying,  “ Now  he  will  become  a Buddha, 
now  he  will  become  a Buddha.” 

And  the  Future  Buddha,  thinking,  “I  will  carry  auster- 
ity to  the  uttermost,”  tried  various  plans,  such  as  living  on  one 
sesamum  seed  or  on  one  grain  of  rice  a day,  and  even  ceased 
taking  nourishment  altogether,  and  moreover  rebuffed  the 
gods  when  they  came  and  attempted  to  infuse  nourishment 
through  the  pores  of  his  skin.  By  this  lack  of  nourishment 
his  body  became  emaciated  to  the  last  degree,  and  lost  its 
golden  color,  and  became  black,  and  his  thirty-two  physical 
characteristics  as  a great  being  became  obscured.  Now,  one 
day,  as  he  was  deep  in  a trance  of  suppressed  breathing,  he 
was  attacked  by  violent  pains,  and  fell  senseless  to  the 
ground,  at  one  end  of  his  walking-place. 

And  certain  of  the  deities  said,  “ The  monk  Gotama  is 
dead ; ” but  others  said,  “ This  is  a practice  of  the  saints.” 
Then  those  who  thoucrht  he  was  dead  went  to  kinof  Suddho- 

o o 

dana,  and  announced  to  him  that  his  son  was  dead. 

“ Did  he  die  after  becoming  a Buddha,  or  before  ? ” asked 
the  king. 

“ He  was  unable  to  become  a Buddha,  but  in  making  the 
Struggle,  he  fell  to  the  ground  and  ched.” 

"When  the  king  heard  this,  he  refused  to  credit  it,  sapng, 
“ I do  not  believe  it.  Death  cannot  come  to  my  son  before 
he  attains  to  enlightenment.” 

But  why  would  not  the  king  believe  it?  Because  of  the 
miracles  he  had  seen,  — the  first  when  the  ascetic  Kaladevala 
liad  been  compelled  to  do  homage  to  the  Future  Buddlia,  and 
the  other  which  happened  to  the  rose-apple  tree. 

But  the  Future  Buddha  recovering  his  consciousness,  and 
stanthng  up,  the  deities  went  a second  time  to  the  king,  and 
told  him  that  his  son  was  well  again. 

Said  the  king,  “ I knew  that  my  son  could  not  have 
died.” 

Now  the  six  years  which  the  Great  Being  thus  spent  in 
austerities  were  like  time  spent  in  endeavoring  to  tie  the  ah 


J.i.67*^] 


§ 7.  The  Great  Struggle. 


71 


into  knots.  And  coming  to  the  decision,  “These  austerities 
are  not  the  way  to  enlightenment,”  he  went  begging  through 
villages  and  markeWo’wns  for  ordinary  material  food,  and 
lived  upon  it.  And  his  thirty-two  physical  characteristics  as 
a great  being  again  appeared,  and  the  color  of  his  body 
became  like  mito  gold. 

Then  the  hand  of  five  priests  thought,  “It  is  now  six 
years  that  this  man  has  been  performing  austerities  without 
being  able  to  attain  to  omniscience.  And  how  much  less  can 
he  be  expected  to  do  so  in  future,  now  that  he  has  again  taken 
to  ordinary  material  food  begged  from  town  to  town ! He 
has  become  luxurious,  and  given  up  the  Struggle.  For  us  to 
look  for  any  benefit  to  come  from  that  quarter  would  be  as 
reasonable  as  if  a man  were  to  imagine  he  could  bathe  his 
head  in  a dew-drop.  We  will  have  nothing  more  to  do  with 
him.”  With  that  they  took  their  bowls  and  robes,  and  left 
the  Great  Being,  and  going  eighteen  leagues  off,  entered 
Isipatana. 


§8.  THE  ATTAINMENT  OF  BUDDHASHIP. 

Translated  from  the  Introduction  to  the  Jataka  (i.68®). 

Now  at  that  time  there  lived  in  Uruvela  a girl  named 
Sujata,  who  had  been  born  in  the  family  of  the  householder 
Sen^i,  in  General’s  Town.  On  reaching  maturity  she  made 
a prayer  to  a certain  banyan-tree,  saying,  “ If  I get  a hus- 
band of  equal  rank  with  myself,  and  my  first-born  is  a son, 
I will  make  a yearly  offering  to  you  of  the  value  of  a hun- 
dred thousand  pieces  of  money.”  And  her  prayer  had  been 
successfrd. 

And  wishing  to  make  her  offering  on  the  day  of  full 
moon  of  the  month  Visakha,  full  six  years  after  the  Great 
Being  commenced  his  austerities,  she  first  pastured  a thou- 
sand cows  in  Latthimadhu  Wood,  and  fed  their  milk  to  five 
hundred  cows,  and  the  milk  of  these  five  hundred  cows  to 
two  hundred  and  fifty,  and  so  on  down  to  feeding  the  milk 


72 


I.  The  Buddha. 


of  sixteen  cows  to  eight.  This  “working  the  milk  in  and 
in,”  as  it  is  called,  was  done  to  increase  the  thickness  and 
the  sweetness  and  the  strength-gi\dng  properties  of  the  milk. 
And  when  it  came  to  be  the  full-moon  day  of  Visakha,  she 
resolved  to  make  her  offering,  and  rose  up  early  in  the  morn- 
ing, just  when  night  Avas  breaking  into  da}',  and  gave  orders 
to  milk  the  eight  cows.  The  calves  had  not  come  at  the 
teats  of  the  cows ; yet  as  soon  as  new  pails  were  put  under 
the  udders,  the  milk  flowed  in  streams  of  its  OAvn  accord. 
When  she  saw  this  miracle,  Sujata  took  the  milk  with  her 
own  hands  and  placed  it  in  a new  vessel,  and  herself  made  a 
fire  and  began  to  cook  it.  While  the  milk-rice  Avas  cooking, 
immense  bubbles  arose,  and  turning  to  the  right,  went  round 
together ; but  not  a single  drop  ran  OA'er  the  edge,  and  not  a 
particle  of  smoke  went  up  from  the  fireplace.  On  this  occa- 
sion the  four  guardian  angels  were  present,  and  stood  guard 
OA'er  the  fireplace  ; Maha-Brahma  bore  aloft  the  canopy  of 
state,  and  Sakka  raked  the  fire-brands  together  and  made  the 
fii'e  blaze  up  brightly.  And  just  as  a man  crushes  honey  out 
of  a honey-comb  that  has  formed  around  a stick,  so  the 
deities  by  their  superhuman  power  collected  an  amount  of 
vital  sap  sufficient  for  the  sustenance  of  the  gods  and  men  of 
all  the  four  great  continents  and  their  two  thousand  attendant 
isles,  and  infused  it  into  the  milk-rice.  At  other  times,  to  be 
sure,  the  deities  infuse  this  sap  into  each  mouthful ; but  on 
the  day  of  the  attainment  of  the  Buddliaship,  and  on  the 
day  of  decease,  they  place  it  in  the  kettle  itself. 

When  Sujata  had  seen  so  many  miracles  appear  to  her  in 
one  day,  she  said  to  her  slave-girl  Punna,  — 

“ Punna,  dear  girl,  the  deity  is  verj'  graciously  disposed 
to  us  to-day.  I haA'e  neA'er  before  seen  so  many  marA^ellous 
things  happen  in  so  short  a time.  Run  quickly,  and  get 
eA'erytliing  ready  at  the  holy  place.” 

“Yes,  my  lady,”  replied  the  slave-girl,  and  ran  in  great 
haste  to  the  foot  of  the  ti’ee. 

Xowthat  night  the  Future  Buddha  had  five  great  dreams, 
and  on  considering  their  meaning  reached  the  conclusion, 
“ Without  doubt  I shall  become  a Buddha  this  very  day.” 


J.i.69’] 


§ 8.  The  Attainment  of  Buddhaship. 


73 


And  when  night  was  over,  and  he  had  cared  for  his  per- 
son, he  came  early  in  the  morning  to  that  tree,  to  await  the 
hour  to  go  begging.  And  when  he  sat  down  he  illumined 
the  whole  tree  with  his  radiance. 

Then  came  Punna,  and  saw  the  Future  Buddha  sitting  at 
the  foot  of  the  tree,  contemplating  the  eastern  quarter  of  the 
world.  And  when  she  beheld  the  radiance  from  his  body 
lighting  up  the  whole  tree  with  a golden  color,  she  became 
greatly  excited,  sapng  to  herself,  “ Our  deity,  methinks,  has 
come  down  from  the  tree  to-day,  and  has  seated  himself, 
ready  to  receive  our  offering  in  person.”  And  she  ran  in 
great  haste,  and  told  Sujata  of  the  matter. 

When  Sujata  heard  this  news,  she  was  overjoyed ; and 
sapng,  “ From  this  day  forth  be  to  me  in  the  room  of  an 
eldest  daughter,”  she  decked  Punna  with  all  the  ornaments 
appropriate  to  that  position.  And  since  a Future  Buddlia 
on  the  day  he  attains  the  Buddhaship  must  needs  receive  a 
golden  dish  worth  a hundred  thousand  pieces  of  money, 
therefore  the  idea  occurred  to  her  of  putting  the  milk-rice  in 
a golden  dish.  And  bringing  out  a golden  dish  that  was 
worth  a hundred  thousand,  she  took  up  the  cooking-vessel 
and  began  to  pour  out  the  milk-rice.  All  the  milk-rice 
rolled  off  like  water  from  a lotus-leaf,  and  exactly  filled  the 
dish.  Then,  covering  the  dish  with  another,  which  was  also 
made  of  gold,  and  wrapping  it  in  a cloth,  she  adorned  herself 
in  all  her  ornaments,  and  with  the  dish  on  her  head  proceeded 
in  state  to  the  foot  of  the  banyan-tree.  As  soon  as  she  caught 
sight  of  the  Future  Buddha  she  was  exceedingly  overjoyed, 
supposing  him  to  be  the  tree-god ; and  as  she  advanced  she  kept 
constantly  bowing.  And  taking  the  pot  from  her  head,  she 
uncovered  it,  and  with  some  flower-scented  water  in  a golden 
vase,  drew  near  and  took  up  a position  close  to  the  F'uture 
Buddlia.  The  earthenware  howl  which  the  Future  Buddha 
had  kept  so  long,  and  which  had  been  given  him  by  Ghatikara, 
the  iVIaha-Brahma  god,  at  that  instant  disappeared ; and 
the  Future  Buddha,  stretching  out  his  right  hand  in  an 
attempt  to  find  his  howl,  grasped  the  vase  of  water.  Next 
Sujata  placed  the  dish  of  milk-rice  in  the  hand  of  the  Great 


74 


/.  The  Buddha. 


[j.i.6938 


Being.  Then  the  Great  Being  looked  at  Sujata;  and  she 
perceived  that  he  was  a holy  man,  and  did  obeisance,  and 
said,  — 

“ Lord,  accept  my  donation,  and  go  whithersoever  it 
seemeth  to  you  good.”  And  adding,  “ May  your  wishes 
prosper  like  mine  own,”  she  departed,  caring  no  more  for  her 
golden  dish  worth  a hundred  thousand  pieces  of  money  than 
if  it  had  been  a dead  leaf. 

The  Future  Buddlia  rose  from  his  seat  and  walked  round 
the  tree  with  his  right  side  towards  it ; and  taking  the  dish, 
he  proceeded  to  the  banks  of  the  Neranjara  and  descended 
into  its  waters,  just  as  many  thousands  of  Future  Buddhas 
before  him  had  descended  on  the  day  of  their  complete 
enlightenment.  — The  spot  where  he  bathed  is  now  a plaee 
of  pilgrimage  named  Suppatitthita,  and  here  he  deposited  the 
dish  on  the  bank  before  descending  into  the  water.  — After 
bathing  he  di’essed  himself  in  that  garb  of  saintship  which 
had  been  the  cbess  of  many  hundi’eds  of  thousands  of  Future 
Buddhas  before  him ; and  sitting  down  with  his  face  to  the 
east,  he  made  the  whole  of  the  thick,  sweet  milk-rice  into 
forty-nine  pellets  of  the  size  of  the  fruit  of  the  single-seeded 
palmyra-tree,  and  ate  it.  And  he  took  no  further  nourish- 
ment until  the  end  of  the  seven  weeks,  or  forty-nine  days, 
wliich  he  spent  on  the  throne  of  wisdom  after  he  had  become 
a Buddha.  During  all  that  time  he  had  no  other  nourish- 
ment ; he  neither  bathed,  nor  rinsed  his  mouth,  nor  did  he 
ease  himself ; but  was  wholly  taken  up  by  the  delights  of 
the  Trances,  of  the  Paths,  and  of  the  Fruits. 

Now  when  he  had  consumed  the  milk-rice,  he  took  the 
golden  chsh  ; and  saying,  “ If  I am  to  succeed  in  becoming  a 
Buddha  to-day,  let  this  dish  go  up-stream ; but  if  not,  let  it 
go  down-stream,”  he  threw  it  into  the  water.  And  it  swam, 
cleaving  the  stream,  until  it  came  to  the  middle  of  the  river, 
and  then,  like  a fleet  horse,  it  ran  up-stream  for  a chstance  of 
eighty  cubits,  keeping  all  the  while  in  the  middle  of  the 
stream.  Then  it  dived  into  a whirlpool  and  went  to  the  pal- 
ace of  the  black  snake-king,  and  hit,  “ click  ! click  ! ” against 
the  dishes  that  had  been  used  by  the  last  tlmee  Buddhas,  and 


J-i-70^] 


§ 8.  The  Aitainment  of  Buddhas  hip. 


75 


took  its  place  at  the  end  of  the  row.  When  the  black  snake- 
king  heard  the  noise,  he  exclaimed,  — 

“ But  yesterday  a Buddha  lived. 

And  now  another  has  been  born.” 

and  so  on,  tlirough  several  hundred  laudatory  verses.  As  a 
matter  of  only  yesterday  and  to-day  did  the  times  of  the 
snake-king’s  appearance  above  ground  seem  to  him ; and  his 
body  at  such  times  towered  up  into  the  sky  to  a height  of 
one  and  three  quarters  leagues. 

Then  the  Future  Buddlia  took  his  noonday  rest  on  the 
banks  of  the  river,  in  a grove  of  sal-trees  in  full  bloom. 
And  at  nightfall,  at  the  time  the  flowers  di-oop  on  their 
stalks,  he  rose  up,  like  a lion  when  he  bestirs  himself,  and 
went  towards  the  Bo-tree,  along  a road  which  the  gods  had 
decked,  and  which  was  eight  usabhas  wide. 

The  snakes,  the  fairies,  the  birds,  and  other  classes  of 
beings  did  him  homage  with  celestial  perfumes,  flowers,  and 
other  offerings,  and  celestial  choruses  poured  forth  heavenly 
music ; so  that  the  ten  thousand  worlds  were  filled  with  these 
perfumes,  garlands,  and  shouts  of  acclaim. 

Just  then  there  came  from  the  opposite  direction  a grass- 
cutter  named  Sotthiya,  and  he  was  carrying  grass.  And 
when  he  saw  the  Great  Being,  that  he  was  a holy  man,  he 
gave  him  eight  handfuls  of  grass.  The  Future  Buddha  took 
the  grass,  and  ascending  the  throne  of  wisdom,  stood  on  the 
southern  side  and  faced  the  north.  Instantly  the  southern 
half  of  the  world  sank,  until  it  seemed  to  touch  the  Avici  hell, 
while  the  northern  half  rose  to  the  highest  of  the  heavens. 

“ Methinks,”  said  the  Future  Buddha,  “this  cannot  be 
the  place  for  the  attainment  of  the  supreme  wisdom ; ” and 
walking  round  the  tree  with  his  right  side  towards  it,  he 
came  to  the  western  side  and  faced  the  east.  Then  the 
western  half  of  the  world  sank,  until  it  seemed  to  touch 
the  Avici  hell,  while  the  eastern  half  rose  to  the  highest  of 
the  heavens.  Wherever,  indeed,  he  stood,  the  broad  earth  rose 
and  fell,  as  though  it  had  been  a huge  cart-wheel  lying  on  its 
hub,  and  some  one  were  treacUng  on  the  rim. 


76 


/.  The  Buddha. 


[j.i.7110 


“ Metliinks,”  said  the  Future  Buddha,  “ this  also  cannot 
be  the  place  for  the  attainment  of  supreme  wisdom ; ” and 
walking  round  the  tree  with  his  right  side  towards  it,  he 
came  to  the  northern  side  and  faced  the  south.  Then  the 
northern  half  of  the  world  sank,  until  it  seemed  to  touch 
the  Avici  hell,  while  the  southern  half  rose  to  the  highest  of 
the  heavens. 

“ Methinks,”  said  the  Future  Buddha,  “ this  also  cannot 
be  the  place  for  the  attainment  of  supreme  wisdom ; ” and 
walking  round  the  tree  with  his  right  side  towards  it,  he 
came  to  the  eastern  side  and  faced  the  west.  Now  it  is  on 
the  eastern  side  of  their  Bo-trees  that  all  The  Buddlias  have 
sat  cross-legged,  and  that  side  neither  trembles  nor  quakes. 

Then  the  Great  Being,  saying  to  himself,  “ This  is  the 
immovable  spot  on  which  all  The  Budtlhas  have  planted 
themselves  ! This  is  the  place  for  destroying  passion’s  net ! ” 
took  hold  of  his  handful  of  grass  by  one  end,  and  shook  it 
out  there.  And  straightway  the  blades  of  grass  formed  them- 
selves into  a seat  fourteen  cubits  long,  of  such  symmetry  of 
shape  as  not  even  the  most  skilful  painter  or  carver  could 
design. 

Then  the  Future  Buddha  turned  his  back  to  the  trunk  of 
the  Bo-tree  and  faced  the  east.  And  making  the  mighty 
resolution,  “ Let  my  skin,  and  sinews,  and  bones  become  dry, 
and  welcome ! and  let  all  the  flesh  and  blood  in  my  body  dry 
up ! but  never  from  this  seat  will  I stir,  until  I have  attained 
the  supreme  and  absolute  wisdom  ! ” he  sat  himself  down 
cross-legged  in  an  unconquerable  position,  from  which  not 
even  the  descent  of  a hundred  thunder-bolts  at  once  could 
have  dislodged  him. 

At  this  point  the  god  Mara,  exclaiming,  “ Prince  Sid- 
dhattha  is  desirous  of  passing  beyond  my  control,  but  I will 
never  allow  it ! ” went  and  announced  the  news  to  his  army, 
and  sounding  the  Mara  war-cry,  drew  out  for  battle.  Now 
Mara’s  army  extended  in  front  of  him  for  twelve  leagues, 
and  to  the  right  and  to  the  left  for  twelve  leagues,  and  in  the 
rear  as  far  as  to  the  confines  of  the  world,  and  it  was  nine 
leagues  high.  And  when  it  shouted,  it  made  an  earthquake- 


J-i-72^] 


§ 8.  The  Attainment  of  Buddhaship. 


77 


like  roaring  and  rumbling  over  a space  of  a thousand  leagues. 
And  the  god  Mara,  mounting  his  elephant,  which  was  a hun- 
dred and  fifty  leagues  high,  and  had  the  name  “ Girded-Avith- 
mountains,”  caused  a thousand  arms  to  appear  on  his  body, 
and  with  these  he  grasped  a variety  of  weapons.  Also  in  the 
remainder  of  that  army,  no  tAvo  persons  carried  the  same 
Aveapon;  and  diverse  also  in  their  appearances  and  counte- 
nances, the  host  SAvept  on  like  a flood  to  overAvhelm  the 
Great  Being. 

Noav  deities  throughout  the  ten  thousand  Avorlds  were 
busy  singing  the  praises  of  the  Great  Being.  Sakka,  the 
king  of  the  gods,  Avas  blowing  the  conch-shell  Vija}’xittara. 
(Tins  conch,  they  say,  Avas  a hundred  and  tAventy  cubits 
long,  and  when  once  it  had  been  filled  Avith  wind,  it  Avould 
sound  for  four  months  before  it  stopped.)  The  great  black 
snake-king  sang  more  than  a hundi-ed  laudatory  verses.  And 
Maha-Brahma  stood  holding  aloft  the  white  umbrella.  But 
as  Mara’s  army  gradually  drew  near  to  the  throne  of  Avisdom, 
not  one  of  these  gods  was  able  to  stand  his  ground,  but  each 
fled  straight  before  him.  The  black  snake-king  dived  into 
the  ground,  and  coming  to  the  snake-abode,  Manjerika,  which 
Avas  five  hundred  leagues  in  extent,  he  covered  his  face  with 
both  hands  and  lay  down.  Sakka  slung  his  conch-shell  Vija- 
yuttara  over  his  back,  and  took  up  his  position  on  the  rim  of 
the  world.  Maha-Brahma  left  the  Avhite  umbrella  at  the  end 
of  the  world,  and  fled  to  his  Brahma-abode.  Not  a single 
deity  was  able  to  stand  his  ground,  and  the  Great  Being  Avas 
left  sitting  alone. 

Then  said  Mara  to  his  followers,  — 

“ My  friends,  Siddhattha,  the  son  of  Suddliodana,  is  far 
greater  than  any  other  man,  and  we  shall  never  be  able  to 
fight  him  in  front.  We  will  attack  him  from  behind.” 

All  the  gods  had  now  disappeared,  and  the  Great  Being 
looked  around  on  three  sides,  and  said  to  himself,  “ There  is 
no  one  here.”  Then  looking  to  the  north,  he  perceived 
Mara’s  army  coming  on  like  a flood,  and  said,  — 

“ Here  is  this  multitude  exerting  all  their  strength  and 
power  against  me  alone.  My  mother  and  father  are  not  here, 


78 


/.  The  Buddha. 


[j.i.7225 


nor  my  brother,  nor  any  other  relative.  But  I have  these 
Ten  Perfections,  like  old  retainers  long  cherished  at  my  board. 
It  therefore  behooves  me  to  make  the  Ten  Perfections  my 
shield  and  my  sword,  and  to  strike  a blow  with  them  that 
shall  destroy  this  strong  array.”  And  he  remained  sitting, 
and  reflected  on  the  Ten  Perfections. 

Thereupon  the  god  Mara  caused  a Avhirlwind,  thinking, 
“ By  this  will  I chive  away  Siddhattha.”  Straightway  the 
east  wind  and  all  the  other  chfferent  winds  began  to  blow ; 
but  although  these  winds  could  have  torn  their  way  through 
mountain-peaks  half  a league,  or  two  leagues,  or  thi-ee  leagues 
high,  or  have  uprooted  forest-shrubs  and  trees,  or  have  re- 
duced to  powder  and  scattered  in  all  directions,  villages  and 
towns,  yet  when  they  reached  the  Future  Buddha,  such  was 
the  energy  of  the  Great  Being’s  merit,  they  lost  all  power 
and  were  not  able  to  cause  so  much  as  a fluttering  of  the 
edge  of  his  priestly  robe. 

Then  he  caused  a great  rain-storm,  sa}ing,  “ With  water 
will  I overwhelm  and  di’own  him.”  And  tlirough  his  mighty 
power,  clouds  of  a hundred  strata,  and  clouds  of  a thousand 
strata  arose,  and  also  the  other  different  kinds.  And  these 
rained  down,  until  the  earth  became  gullied  by  the  torrents 
of  water  which  fell,  and  until  the  floods  had  risen  over  the 
tops  of  every  forest-tree.  But  on  coming  to  the  Great  Being, 
this  mighty  inundation  was  not  able  to  wet  his  priestly  robes 
as  much  as  a dew-drop  would  have  done. 

Then  he  caused  a shower  of  rocks,  in  which  immense 
mountain-peaks  flew  smoking  and  flaming  through  the  sky. 
But  on  reaching  the  Future  BudcUia  they  became  celestial 
bouquets  of  flowers. 

Then  he  caused  a shower  of  weapons,  in  which  single- 
edged,  and  double-edged  swords,  spears,  and  arrows  flew 
smoking  and  flaming  through  the  sky.  But  on  reaching  the 
Future  Buddha  they  became  celestial  flowers. 

Then  he  caused  a shower  of  live  coals,  in  which  live  coals 
as  red  as  kimsuka  flowers  flew  through  the  sky.  But  they 
scattered  themselves  at  the  Future  Buddha’s  feet  as  a shower 
of  celestial  flowers. 


ji-73'®] 


§ 8.  The  Attainment  of  Buddhaship. 


79 


Then  he  caused  a shower  of  hot  ashes,  in  which  ashes  that 
glowed  like  fire  flew  tlu’ough  the  sky.  But  they  fell  at  the 
Future  Buddha’s  feet  as  sandal-wood  powder. 

Then  he  caused  a shower  of  sand,  in  which  very  fine  sand 
flew  smoking  and  flaming  through  the  sky.  But  it  fell  at  the 
Future  Buddha’s  feet  as  celestial  flowers. 

Then  he  caused  a shower  of  mud,  in  which  mud  flew 
smoking  and  flaming  through  the  sky.  But  it  fell  at  the 
Future  Buddlia’s  feet  as  celestial  ointment. 

Then  he  caused  a darkness,  thinking,  “ By  this  will  I 
frighten  Siddhattha,  and  drive  him  away.”  And  the  dark- 
ness became  fourfold,  and  very  dense.  But  on  reaching  the 
Future  Buddha  it  disappeared  like  darkness  before  the  light 
of  the  sun. 

iSlara,  being  thus  unable  with  these  nine  storms  of  wind, 
rain,  rocks,  weapons,  live  coals,  hot  ashes,  sand,  mud,  and 
darkness,  to  drive  away  the  Future  Buddha,  gave  command 
to  his  followers,  “ Look  ye  now ! Why  stand  ye  still  ? 
Seize,  kill,  chive  away  this  prince ! ” And,  arming  himself 
with  a discus,  and  seated  upon  the  shoulders  of  the  elephant 
“ Girded-with-mountains,”  he  drew  near  the  Future  Buddha, 
and  said,  — 

“ Siddhattha,  arise  from  this  seat ! It  does  not  belong  to 
you,  but  to  me.” 

When  the  Great  Being  heard  this  he  said,  — 

“ Mara,  you  have  not  fulfilled  the  Ten  Perfections  in  any 
of  their  three  grades  ; nor  have  you  made  the  five  great  dona- 
tions ; ^ nor  have  you  striven  for  knowledge,  nor  for  the  wel- 
fare of  the  world,  nor  for  enlightenment.  This  seat  does  not 
belong  to  you,  but  to  me.” 

Unable  to  restrain  his  fury,  the  enraged  iNIara  now  hurled 
his  discus.  But  the  Great  Being  reflected  on  the  Ten  Per- 
fections, and  the  discus  changed  into  a canopy  of  flowers, 

* These  are  the  five  donations  great : 

The  gift  of  treasure,  gift  of  child, 

The  gift  of  wife,  of  royal  rule. 

And  last,  the  gift  of  life  and  limb. 

From  the  Abhidhdnappadipikd,  421. 


8o 


I.  The  Buddha. 


[ji-74® 


and  remained  suspended  over  his  head.  Yet  they  say  that 
this  keen-edged  discus,  when  at  other  times  Mara  hurled  it 
in  anger,  would  cut  through  solid  stone  pillars  as  if  they  had 
been  the  tips  of  bamboo  shoots.  But  on  this  occasion  it 
became  a canopy  of  flowers.  Then  the  followers  of  Mara 
began  hurling  immense  mountain-crags,  saying,  “ This  will 
make  him  get  up  from  his  seat  and  flee.”  But  the  Great 
Being  kept  his  thoughts  on  the  Ten  Perfections,  and  the 
crags  also  became  wreaths  of  flowers,  and  then  fell  to  the 
ground. 

Now  the  gods  meanwhile  were  standing  on  the  rim  of 
the  world,  and  craning  their  necks  to  look,  saying,  — 

“ Ah,  woe  the  day ! The  handsome  form  of  prince 
Siddhattha  will  surely  he  destroyed ! What  will  he  do  to 
save  himself?” 

Then  the  Great  Being,  after  his  assertion  that  the  seat 
which  Future  Buddhas  had  always  used  on  the  day  of  their 
complete  enlightenment  belonged  to  him,  continued,  and 
said,  — 

“ Mara,  who  is  witness  to  your  having  given  donations  ? ” 

Said  Mara,  “ All  these,  as  many  as  you  see  here,  are  my 
witnesses  ; ” and  he  stretched  out  his  hand  in  the  direction  of 
his  army.  And  instantly  from  Mara’s  army  came  a roar,  “ I 
am  his  witness  ! I am  his  witness  ! ” which  was  like  to  the 
roar  of  an  earthquake. 

Then  said  Mara  to  the  Great  Being,  — 

“ Siddhattha,  who  is  witness  to  your  having  given 
donations  ? ” 

“Your  witnesses,”  replied  the  Great  Being,  “are  animate 
beings,  and  I have  no  animate  witnesses  present.  However, 
not  to  mention  the  donations  which  I gave  in  other  exist- 
ences, the  great  seven-hundred-fold  donation  which  I gave  in 
my  Vessantara  existence  shall  now  be  testified  to  by  the  solid 
earth,  inanimate  though  she  be.”  And  drawing  forth  his 
right  hand  from  beneath  his  priestly  robe,  he  stretched  it  out 
towards  the  mighty  earth,  and  said,  “ Are  you  witness,  or  are 
you  not,  to  my  having  giveiT  a great  seven-hundred-fold 
donation  in  my  Vessantara  existence?” 


j.i.74“] 


§ 8.  The  Atiainfnent  of  Buddhaship. 


8i 


And  the  mighty  earth  thundered,  “ I hear  you  witness  ! ” 
with  a hundred,  a thousand,  a hundred  thousand  roars,  as  if 
to  overwhelm  the  army  of  INlara. 

Xow  while  the  Great  Being  was  thus  calling  to  mind  the 
donation  he  gave  in  his  Vessantara  existence,  and  saying  to 
himself,  “ Siddhattha,  that  was  a great  and  excellent  dona- 
tion which  you  gave,”  the  hundi-ed-and-fiftj'-league-high  ele- 
phant “ Girded-with-mountains  ” fell  upon  his  knees  before 
the  Great  Being.  And  the  followers  of  Mm’a  fled  away  in 
all  directions.  No  two  went  the  same  way,  but  lea-ving  their 
head-ornaments  and  their  cloaks  heliind,  they  fled  straight 
before  them. 

Then  the  hosts  of  the  gods,  when  they  saw  the  army  of 
Mara  flee,  cried  out,  “ Mara  is  defeated  ! Prince  Siddhattha 
has  conquered  ! Let  us  go  celebrate  the  victory  ! ” And  the 
snakes  egging  on  the  snakes,  the  birds  the  birds,  the  deities 
the  deities,  and  the  Brahma-angels  the  Brahma-angels,  they 
came  with  perfumes,  garlands,  and  other  offerings  in  their 
hands  to  the  Great  Being  on  the  throne  of  wisdom.  And  as 
they  came,  — 

274.  “ The  victory  now  hath  this  illustrious  Buddha  won  ! 

The  Wicked  One,  the  Slayer,  hath  defeated  been ! ” 

Thus  round  the  throne  of  wisdom  shouted  joyously 

The  bands  of  snakes  their  songs  of  victory  for  the  Sage ; 

275.  “ The  victory  now  hath  this  illustrious  Buddha  won  ! 

The  Wicked  One,  the  Slayer,  hath  defeated  been  ! ” 

Thus  round  the  throne  of  wisdom  shouted  joyously 
The  flocks  of  birds  their  songs  of  victory  for  the  Sage ; 

276.  “ The  victory  now  hath  this  illustrious  Buddha  won  ! 

The  Wicked  One,  the  Slayer,  hath  defeated  been  ! ” 

Thus  round  the  throne  of  wisdom  shouted  jo^'ously 
The  bands  of  gods  their  songs  of  victory  for  the  Sage ; 

277.  “ The  victory  now  hath  this  illustrious  Buddha  won  ! 

The  Wicked  One,  the  Slayer,  hath  defeated  been ! ” 

Thus  round  the  throne  of  wisdom  shouted  joyously 
The  Brahma-angels  songs  of  victory  for  the  Saint. 


6 


82 


I.  The  Buddha. 


And  the  remaining  deities,  also,  throughout  the  ten 
thousand  worlds,  made  offerings  of  garlands,  perfumes,  and 
ointments,  and  in  many  a hymn  extolled  him. 

It  was  before  the  sun  had  set  that  the  Great  Being  thus 
vanquished  the  army  of  Mara.  And  then,  while  the  Bo-tree 
in  homage  rained  red,  coral-like  sprigs  upon  his  priestly  robes, 
he  acquired  in  the  first  watch  of  the  night  the  knowledge  of 
previous  existences;  in  the  middle  watch  of  the  night,  the 
divine  eye  ; and  in  the  last  watch  of  the  night,  his  intellect 
fathomed  Dependent  Origination. 

Now  while  he  was  musing  on  the  twelve  terms  of  Depend- 
ent Origination,  forwards  and  backwards,  round  and  back 
again,  the  ten  thousand  worlds  quaked  twelve  times,  as  far 
as  to  their  ocean  boundaries.  And  when  the  Great  Being, 
at  the  dawning  of  the  day,  had  thus  made  the  ten  thousand 
worlds  thunder  with  his  attainment  of  omniscience,  all  these 
worlds  became  most  gloriously  adorned.  Flags  and  banners 
erected  on  the  eastern  rim  of  the  world  let  their  streamers  fly 
to  the  western  rim  of  the  world ; likewise  those  erected  on 
the  western  rim  of  the  world,  to  the  eastern  rim  of  the  world ; 
those  erected  on  the  northern  rim  of  the  world,  to  the  south- 
ern rim  of  the  world ; and  those  erected  on  the  southern  rim 
of  the  world,  to  the  northern  rim  of  the  world  ; while  those 
erected  on  the  level  of  the  earth  let  theirs  fly  until  they  beat 
against  the  Brahma-world ; and  those  of  the  Brahma-world 
let  theirs  hang  down  to  the  level  of  the  earth.  Throughout 
the  ten  thousand  worlds  the  flowering  trees  bloomed ; the 
fruit  trees  were  weighted  down  by  their  burden  of  fruit; 
trunk-lotuses  bloomed  on  the  trunks  of  trees ; branch- 
lotuses  on  the  branches  of  trees ; vine-lotuses  on  the  vines ; 
hanging-lotuses  in  the  sky ; and  stalk-lotuses  burst  through 
the  rocks  and  came  up  by  sevens.  The  system  of  ten 
thousand  worlds  was  like  a bouquet  of  flowers  sent  whirling 
through  the  air,  or  like  a thick  carpet  of  flowers ; in  the 
intermundane  spaces  the  eight-thousand-league-long  hells, 
which  not  even  the  light  of  seven  suns  had  formerly  been 
able  to  illumine,  were  now  flooded  with  radiance ; the 
eighty-four-thousand-league-deep  ocean  became  sweet  to  the 


j.i.76>’] 


§ 8.  The  Attainment  of  Buddhaship. 


83 


taste ; the  rivers  checked  their  flowing  ; the  blind  from  birth 
received  their  sight ; the  deaf  from  birth  their  hearing ; the 
cripples  from  birth  the  use  of  their  limbs;  and  the  bonds 
and  fetters  of  captives  broke  and  fell  off. 

When  thus  he  had  attained  to  omniscience,  and  was  the 
centre  of  such  miparalleled  glory  and  homage,  and  so  many 
prodigies  were  happening  about  him,  he  breathed  forth  that 
solemn  utterance  which  has  never  been  omitted  by  any  of 
The  Buddhas : — 

278.  “ Through  birth  and  rebirth’s  endless  round, 

Seeking  in  vain,  I hastened  on. 

To  find  who  framed  this  edifice. 

What  misery ! — birth  incessantly ! 

279.  “ O builder ! I ’ve  discovered  thee ! 

This  fabric  thou  shalt  ne’er  rebuild ! 

Thy  rafters  all  are  broken  now. 

And  pointed  roof  demolished  lies ! 

This  mind  has  demolition  reached, 

And  seen  the  last  of  all  desire ! ” 

The  period  of  time,  therefore,  from  the  existence  in  the 
Tusita  Heaven  to  this  attainment  of  omniscience  on  the 
throne  of  wisdom,  constitutes  the  Intermediate  Epoch. 


§9.  FIRST  EVENTS  AFTER  THE  ATTAINMENT  OF 
BUDDHASHIP. 

Translated  from  the  Maha-Vagga,  and  constituting  the  opening  sections. 
Hail  to  that  Blessed  One,  that  Saint,  and  Supreme  Buddha ! 

At  that  time  The  Buddha,  The  Blessed  One,  was  dwelling 
at  Uruvela  at  the  foot  of  the  Bo-tree  on  the  banks  of  the 
river  Neranjara,  having  just  attained  the  Buddhaship.  Then 
The  Blessed  One  sat  cross-legged  for  seven  days  together  at 
the  foot  of  the  Bo-tree  experiencing  the  bliss  of  emancipation. 


84 


/.  The  Buddha. 


[MV.i.I^ 


Then  The  Blessed  One,  during  the  first  watch  of  the 
night,  thought  over  Dependent  Origination  both  forward  and 
back : — 

On  ignorance  depends  karma ; 

On  karma  depends  consciousness  ; 

On  consciousness  depend  name  and  form ; 

On  name  and  form  depend  the  six  organs  of  sense ; 

On  the  six  organs  of  sense  depends  contact ; 

On  contact  depends  sensation ; 

On  sensation  depends  desire  ; 

On  desire  depends  attachment ; 

On  attachment  depends  existence  ; 

On  existence  depends  birth ; 

On  birth  depend  old  age  and  death,  sorrow,  lamentation,  misery, 
grief,  and  despair. 

Thus  does  this  entire  aggregation  of  nfisery  arise.  But  on 
the  complete  fading  out  and  cessation  of  ignorance  ceases 
karma ; on  the  cessation  of  karma  ceases  consciousness ; on 
the  cessation  of  consciousness  cease  name  and  form ; on  the 
cessation  of  name  and  form  cease  the  six  organs  of  sense  ; on 
the  cessation  of  the  six  organs  of  sense  ceases  contact ; on  the 
cessation  of  contact  ceases  sensation  ; on  the  cessation  of  sen- 
sation ceases  desire ; on  the  cessation  of  desire  ceases  attach- 
ment ; on  the  cessation  of  attachment  ceases  existence ; on 
the  cessation  of  existence  ceases  birth ; on  the  cessation  of 
birth  cease  old  age  and  death,  sorrow,  lamentation,  misery, 
grief,  and  despair.  Thus  does  tins  entire  aggregation  of 
misery  cease. 

Then  The  Blessed  One,  concerning  this,  on  that  occasion, 
breathed  forth  this  solemn  utterance,  — 

“TVhen  to  the  strenuous,  meditative  Brahman 
There  come  to  light  the  elements  of  being. 

Then  vanish  all  his  doubts  and  eager  questions, 

What  time  he  knows  The  Elements  have  Causes.” 

Then  The  Blessed  One,  during  the  middle  watch  of  the 


Mv.i.i'*]  § 9.  First  Events  after  the  Attainment  of  Buddhaship.  85 


night,  thought  over  Dependent  Origination  both  forward  and 
back : — On  ignorance  depends  karma.  . . . Thus  does  this 
entire  aggregation  of  misery  arise.  But  on  the  complete  fad- 
ing out  and  cessation  of  ignorance  ceases  karma.  . . . Thus 
does  this  entire  aggregation  of  misery  cease. 

Then  The  Blessed  One,  concerning  this,  on  that  occasion, 
breathed  forth  tliis  solemn  utterance,  — 

“ When  to  the  strenuous,  meditative  Brahman 
There  come  to  light  the  elements  of  being. 

Then  vanish  all  his  doubts  and  eager  questions, 

What  time  he  knows  How  Causes  have  an  Ending.” 

Then  The  Blessed  One,  during  the  last  watch  of  the 
night,  thought  over  Dependent  Origination  both  forward 
and  back : — On  ignorance  depends  karma.  . . . Thus  does 
this  entire  aggregation  of  misery  arise.  But  on  the  complete 
fading  out  and  cessation  of  ignorance  ceases  karma.  . . . Thus 
does  this  entire  aggregation  of  misery  cease. 

Then  The  Blessed  One,  concerning  tliis,  on  that  occasion, 
breathed  forth  tliis  solemn  utterance,  — 

“ When  to  the  strenuous,  meditative  Brahman 
There  come  to  light  the  elements  of  being. 

Then  scattereth  he  the  hordes  of  Mara’s  army ; 

Like  to  the  sun  that  lightens  all  the  heavens.” 

End  of  the  account  of  what  took  place  under  the  Bo-tree. 

Then  The  Blessed  One,  after  the  lapse  of  seven  days, 
arose  from  that  state  of  exalted  calm,  and  leaving  the 
foot  of  the  Bo-tree,  drew  near  to  where  the  Ajapala  (that 
is,  the  Goatherd’s)  banyan-tree  was  ; and  having  drawn 
near,  he  sat  cross-legged  at  the  foot  of  the  Ajapala  banyan- 
tree  for  seven  days  together,  experiencing  the  bliss  of 
emancipation. 

Then  a certain  Brahman,  who  was  of  a proud  and  con- 
temptuous disposition,  drew  near  to  where  The  Blessed  One 


86 


I.  The  Buddha. 


[MV.i.22 


was ; and  having  drawn  near,  he  exchanged  greetings  with 
The  Blessed  One.  And  having  passed  with  liim  the  gree1> 
ings  of  friendship  and  civility,  he  stood  respectfully  at  one 
side.  And  standing  respectfully  at  one  side,  the  Brahman 
spoke  to  The  Blessed  One  as  follows : — 

“ Gotama,  what  is  it  constitutes  a Brahman  ? and  what 
are  the  Brahman-making  qualities?” 

Then  The  Blessed  One,  concerning  this,  on  that  occasion, 
breathed  forth  this  solemn  utterance,  — 

“ The  Brahman  who  his  evil  traits  hath  banished. 

Is  free  from  pride,  is  self-resti'ained  and  spotless, 

Is  learned,  and  the  holy  life  hath  followed, 

’T  is  he  alone  may  claim  the  name  of  Brahman ; 

"With  things  of  earth  he  hath  no  point  of  contact.” 

End  of  the  account  of  what  took  place  under  the  Ajapala-tree. 

Then  The  Blessed  One,  after  the  lapse  of  seven  days,  arose 
from  that  state  of  exalted  calm,  and  leaving  the  foot  of  the 
Ajapala  banyan-tree,  drew  near  to  where  the  Mucalinda  tree 
was  ; and  having  drawn  near,  he  sat  cross-legged  at  the  foot 
of  the  Mucalinda  tree  for  seven  days  together,  experiencing 
the  bliss  of  emancipation. 

Now  at  that  time  a great  cloud  appeared  out  of  season, 
and  for  seven  days  it  was  rainy,  cloudy  weather,  with  a cold 
wind.  Then  issued  Mucalinda,  the  serpent-king,  from  his 
abode,  and  enveloping  the  body  of  The  Blessed  One  seven 
times  with  his  folds,  spread  his  great  hood  above  his  head, 
sapng,  — 

“Let  neither  cold  nor  heat,  nor  gnats,  flies,  wind,  sun- 
shine, nor  creeping  creatures  come  near  The  Blessed 
One  ! ” 

Then,  when  seven  days  had  elapsed,  and  iNIucalinda,  the 
serpent-king,  knew  that  the  storm  had  broken  up,  and  that 
the  clouds  had  gone,  he  unwound  his  coils  from  the  body  of 
The  Blessed  One.  And  changing  his  natural  appearance  into 
that  of  a young  man,  he  stood  before  The  Blessed  One,  and 
with  his  joined  hands  to  liis  forehead  did  reverence  to  The 
Blessed  One. 


Mv.).3^]  § 9*  First  Eve?tts  after  the  Attainment  of  Buddhaship.  87 

Then  The  Blessed  One,  concerning  this,  on  tliat  occasion, 
breathed  forth  tliis  solemn  utterance,  — 

‘ ‘ How  blest  the  happy  solitude 
Of  him  who  hears  and  knows  the  truth ! 

How  blest  is  harmlessness  towards  all. 

And  self-restraint  towards  living  things ! 

How  blest  from  passion  to  be  free. 

All  sensuous  joys  to  leave  behind ! 

Yet  far  the  highest  bliss  of  all 
To  leave  the  pride  which  says,  ‘ I am.’  ” 

End  of  the  account  of  what  took  place  under  the  Mucalinda-tree. 


§ 10.  THE  CONVERSION  OF  SARIPUTTA  AND 
MOGGALLANA.i 

Translated  from  the  Maha-Vagga  (i.23i). 

Now  at  that  time,  Sanjaya,  the  wandering  ascetic,  was 
dwelling  at  Rajagaha  in  company  With  a large  following  of 
wandering  ascetics,  two  hundred  and  fifty  in  number  ; and  at 
that  time  Sariputta  and  Moggallana  were  leading  the  reli- 
gious life  under  Sanjaya,  the  wandering  ascetic.  And  they 
had  made  this  compact : “ That  one  of  us  who  shall  fii’st 
attain  to  the  deathless  is  to  tell  it  to  the  other.” 

Then  the  venerable  Assaji,  having  put  on  his  tunic  in  the 
morning  and  taken  his  bowl  and  his  robes,  entered  Rajagaha 
for  alms,  winning  the  minds  of  men  with  his  advancing  and 
his  retiring,  with  his  looking  and  his  gazing,  with  his  di’aw- 
ing  in  his  arms  and  his  stretching  out  his  arms,  and  having 
his  eyes  cast  down,  and  perfect  in  his  deportment.  And 
Sariputta,  the  wandering  ascetic,  saw  the  venerable  Assaji 
going  the  rounds  of  Rajagaha  for  alms,  winning  the  minds  of 
men  with  his  advancing  and  his  retiring,  with  his  looking  and 

^ Sariputta  and  Moggallana  after  their  conversion  became  the  two 
chief  disciples  of  The  Buddha.  See  page  16,  Story  of  Sumedha, 
verse  77. 


88 


/.  The  Buddha. 


[Mv.i.232 


Ills  gazing,  his  di-a-wing  in  his  arms  and  his  stretching 
out  his  arms,  and  having  his  eyes  cast  down,  and  perfect  in 
his  deportment.  And  when  lie  had  seen  him,  it  occurred  to 
him  as  follows  : — 

“ Tills  must  be  a priest  who  is  either  a saint  already,  or  has 
entered  the  path  which  conducts  to  saintship.  What  if  now 
I di'aw  near  to  this  priest,  and  ask  him,  ‘ To  follow  whom, 
brother,  thd  you  retire  from  the  world  ? Who  is  your  teacher  ? 
and  whose  doctrine  do  you  approve  ? ’ ” 

Then  it  occurred  to  S^iputta,  the  wandering  ascetic,  as 
follows : — 

“ It  is  not  a fit  time  to  ask  this  priest  questions  while  he  is 
inside  the  city,  and  going  the  rounds  for  alms.  What  if  now 
I follow  in  the  wake  of  this  priest  in  the  manner  approved 
of  for  those  who  have  requests  to  prefer?  ” 

Then  the  venerable  Assaji,  after  he  had  gone  the  rounds  of 
Rajagaha  and  obtained  alms,  issued  from  the  city ; and  Sari- 
putta,  the  wandering  ascetic,  drew  near  to  where  the  vener- 
able Assaji  was ; and  having  drawn  near,  he  exchanged 
greetings  with  the  venerable  Assaji ; and  having  passed  with 
him  the  greetings  of  friendship  and  civility,  he  stood  respect- 
fully at  one  side.  And  stamling  respectfully  at  one  side, 
Sariputta,  the  wandering  ascetic,  spoke  to  the  venerable 
Assaji  as  follows  : — 

“ Placid,  brother,  are  all  your  organs  of  sense ; clear  and 
bright  is  the  color  of  your  skin.  To  follow  whom,  brother, 
did  3'ou  retire  from  the  world  ? Who  is  your  teacher  ? and 
whose  doctrine  do  )’Ou  approve  ? ” 

“ Brother,  there  is  a great  Sakyaputta  monk,  one  who  has 
retired  from  the  world  out  of  the  Sakya  clan.  To  follow  this 
Blessed  One  have  I retired  from  the  world,  and  this  Blessed 
One  is  my  teacher,  and  the  Doctrine  of  this  Blessed  One  do 
I approve.” 

“ But  what,  venerable  sir,  is  your  teacher’s  doctrine  ? and 
what  does  he  proclaim  ? ” 

“ Brother,  I am  a novice  and  a new-comer,  and  the  time  is 
but  short  since  I retired  from  the  world  under  this  Doctrine 
and  Discipline.  I am  not  able  to  expound  to  you  the  Doc- 


Mv.i.23^]  § lo.  The  Conversion  of  Saripuita  and  Moggallana.  89  i 

trine  at  any  great  length,  but  I can  tell  you  the  substance  of  I 

it  in  brief.” 

Then  Sariputta,  the  wandering  ascetic,  spoke  to  the  vener- 
able Assaji  as  follows  : — 

“ So  be  it,  brother.  Whether  little  or  much,  tell  it  me.  | 

Tell  me  only  the  substance ; it  is  the  substance  I want. 

Why  should  you  make  a long  matter  of  it  ? ” 

Then  the  venerable  Assaji  recited  to  Sariputta,  the  wan- 
dering  ascetic,  the  following  exposition  of  the  Doctrine : — 

“ The  Buddha  hath  the  causes  told 

Of  all  things  springing  fi-om  a cause ; ‘ 

And  also  how  things  cease  to  be  — 

’Tis  this  the  Mighty  IMonk  proclaims.” 

On  hearing  this  exposition  of  the  Doctrine,  there  arose  in 
the  mind  of  Sariputta,  the  w'andering  ascetic,  a clear  and  dis- 
tinct perception  of  the  Doctrine  that  whatever  is  subject  to 
origination  is  subject  also  to  cessation.  “ If  this  is  the  Doc- 
trine,” said  he,  “ then,  indeed,  have  you  reached  the  sorrow- 
less state  lost  sight  of  and  neglected  for  many  mp-iads  of 
world-cycles.” 

Then  Sariputta,  the  wandering  ascetic,  drew  near  to  where 
INIoggallana,  the  wandering  ascetic,  was.  And  INIoggallana,  j' 

the  wandering  ascetic,' saw  Sariputta,  the  wandering  ascetic,  ■ 

approaching  from  afar  ; and  when  he  had  seen  him,  he  spoke 
to  Sariputta,  the  wandering  ascetic,  as  follows  : — 

“ Placid,  brother,  are  all  your  organs  of  sense ; clear  and 
bright  is  the  color  of  your  skin.  Brother,  have  you  attained  ; 

to  the  deathless  ? ” 

“ Yea,  brother,  I have  attained  to  the  deathless.” 

“ But  how,  brother,  did  you  attain  to  the  deathless  ? ” 

“ Brother,  just  now  I saw  Assaji  the  priest  going  the 
rounds  of  Rajagaha  for  alms,  winning  the  minds  of  men  with 
his  advancing  and  his  retiring,  with  his  looking  and  his  gaz- 
ing, with  his  drawing  in  his  arms  and  his  stretching  out  his  I 

arms,  and  having  his  eyes  cast  down,  and  perfect  in  his 
deportment , and  when  I had  seen  him,  it  occurred  to  me  as  ^ 

follows : — I 


I 


90 


I.  The  Buddha. 


[MV.i.23^ 


“ This  must  be  a priest  'o'ho  is  either  a saint  already,  or  has 
entered  the  path  which  conducts  to  saintship.  What  if  now 
I were  to  draw  near  to  this  priest,  and  ask  him,  ‘ To  follow 
whom,  brother,  did  you  retire  from  the  world  ? Who  is  your 
teacher  ? and  whose  doctrine  do  you  approve  ? ’ Then, 
brother,  it  occurred  to  me  as  follows : ‘ It  is  not  a fit  time  to 
ask  this  priest  questions  while  he  is  inside  the  city  and  going 
the  round  for  alms.  What  if  now  I follow  in  the  wake  of 
tlus  priest  in  the  manner  approved  of  for  those  who  have 
requests  to  prefer  ? ’ Then,  brother,  Assaji  the  priest,  after 
he  had  gone  the  rounds  of  Rajagaha  and  obtained  alms,  issued 
from  the  city ; and  I,  brother,  drew  near  to  where  Assaji  the 
priest  was ; and  ha^^.ng  drawn  near,  I exchanged  greetings 
with  the  venerable  Assaji ; and  having  passed  with  him  the 
greetings  of  friendship  and  cmlity,  I stood  respectfully  at 
one  side.  And  standing  respectfully  at  one  side,  I spoke, 
brother,  to  the  venerable  Assaji  as  follows  : ‘ Placid,  brother, 
are  all  your  organs  of  sense  ; clear  and  bright  is  the  color  of 
your  skin.  To  follow  whom,  brother,  did  you  retne  from  the 
world?  Who  is  your  teacher?  and  whose  doctrine  do  you 
approve  ? ’ ‘ Brother,  there  is  a great  Sakyaputta  monk,  one 

who  has  retired  from  the  world  out  of  the  Sakya  clan.  To 
follow  this  Blessed  One  have  I retired  from  the  world,  and 
this  Blessed  One  is  my  teacher,  and  the  Doctrine  of  this 
Blessed  One  do  I approve.’  ‘ But  what,  venerable  sir,  is  your 
teacher’s  doctrine  ? and  what  does  he  proclaim  ? ’ ‘ Brother, 

I am  a notice  and  a new-comer,  and  the  time  is  but  short 
since  I retired  from  the  world  under  the  Doctrine  and  Dis- 
cipline. I am  not  able  to  expoimd  to  you  the  Doctrine  at 
any  great  length,  but  I can  tell  you  the  substance  of  it  in 
brief.’  ‘ So  be  it,  brother.  Whether  little  or  much,  teU  it 
me.  Tell  me  only  the  substance  ; it  is  the  substance  I want. 
Why  should  you  make  a long  matter  of  it  ? ’ Then,  brother, 
Assaji  the  priest  recited  to  me  the  following  exposition  of 
the  Doctrine : — 

“ ‘ The  Buddha  hath  the  causes  told 
Of  all  things  springing  from  a cause ; 

And  also  how  things  cease  to  be  — 

’T  is  this  the  INIighty  Monk  proclaims.’  ” 


Mv.i.23^®]  § lo.  The  Conversion  of  Sariputta  and  Moggallana.  g\ 

On  hearing  this  exposition  of  the  Doctrine,  there  arose  in 
the  mind  of  Moggallana,  the  wandering  ascetic,  a clear  and 
distinct  perception  of  the  Doctrine  that  whatever  is  subject 
to  origination  is  subject  also  to  cessation.  “ If  this  is  the 
Doctrine,”  said  he,  “ then,  indeed,  have  you  reached  the  sor- 
rowless state  lost  sight  of  and  neglected  for  many  myriads  of 
world-cycles.” 


§ 11.  THE  BUDDHA’S  DAILY  HABITS. 

Translated  from  the  Sumangala-Vilasini  (i.45^®),  Buddhaghosa’s  Com- 
mentary on  the  DigharXikaya. 

Habits  are  of  two  kinds,  the  profitable,  and  the  unprofit- 
able. Of  these,  the  unprofitable  habits  of  The  Blessed  One 
had  been  extirpated  by  his  attainment  of  saintship  at  the 
time  he  sat  cross-legged  under  the  Bo-tree.  Profitable  habits, 
however,  remained  to  The  Blessed  One. 

These  were  fivefold : his  before-breakfast  habits ; his 
after-breakfast  habits ; his  habits  of  the  first  watch  of  the 
night ; his  habits  of  the  middle  watch  of  the  night ; his 
habits  of  the  last  watch  of  the  night. 

His  before-breakfast  habits  were  as  follows  : — 

The  Blessed  One  would  rise  early  in  the  morning,  and 
when,  out  of  kindness  to  his  body-servant  ^ and  for  the  sake 
of  bodily  comfort,  he  had  rinsed  his  mouth  and  otherwise 
cared  for  his  person,  he  would  sit  retired  until  it  was  time  to 
go  begging.  And  when  it  came  time,  he  would  put  on  his 
tunic,  girdle,  and  robes,  and  taking  his  bowl,  he  would  enter 
the  village  or  the  town  for  alms.  Sometimes  he  went  alone, 
sometimes  surrounded  by  a congregation  of  priests ; some- 
times without  anything  especial  happening,  sometimes  with 
the  accompaniment  of  many  prodigies. 

While,  namely,  the  Lord  of  the  World  is  entering  for 

1 In  order  to  give  him  a chance  to  acquire  merit  by  waiting  on  a 
Buddha:  compare  page  99d. 


92 


/.  The  Buddha. 


[SumVil.i.4525 


alms,  gentle  winds  clear  the  ground  before  him ; the  clouds 
let  fall  drops  of  water  to  lay  the  dust  in  his  pathway,  and 
then  become  a canopy  over  him ; other  winds  bring  flowers 
and  scatter  them  in  his  path ; elevations  of  ground  depress 
themselves,  and  depressions  elevate  themselves ; wherever 
he  places  his  foot,  the  ground  is  even  and  pleasant  to  walk 
upon,^  or  lotus-flowers  receive  his  tread.  No  sooner  has  he 
set  his  right  foot  within  the  city-gate  than  the  rays  of  six 
different  colors  which  issue  from  his  body  race  hither  and 
thither  over  palaces  and  pagodas,  and  deck  them,  as  it  were, 
with  the  yellow  sheen  of  gold,  or  with  the  colors  of  a paint- 
ing. The  elephants,  the  horses,  the  bii’ds,  and  other  animals 
give  forth  melocUous  sounds  ; likewise  the  tom-toms,  lutes, 
and  other  musical  instruments,  and  the  ornaments  worn  by 
the  people. 

By  these  tokens  the  people  would  know,  “ The  Blessed 
One  has  now  entered  for  alms  ; ” and  in  their  best  tunics  and 
best  robes,  with  perfumes,  flowers,  and  other  offerings,  they 
issue  forth  from  their  houses  into  the  street.  Then,  having 
zealously  paid  homage  to  The  Blessed  One  with  the  perfumes, 
flowers,  and  other  offerings,  and  done  liim  obeisance,  some 
would  implore  him,  “ Reverend  Sir,  give  us  ten  priests  to 
feed ; ” some,  “ Give  us  twenty ; ” and  some,  “ Give  us  a 
hundred  priests.”  And  they  would  take  the  boAA’l  of  The 
Blessed  One,  and  prepare  a seat  for  him,  and  zealously  show 
their  reverence  for  him  by  placing  food  in  the  bowl. 

When  he  had  finished  his  meal.  The  Blessed  One,  with 
due  consideration  for  the  different  dispositions  of  their  minds, 
would  so  teach  them  the  Doctrine  that  some  would  become 
established  in  the  refuges,  some  in  the  five  precepts,  some 
would  become  couA’erted,  some  would  attain  to  the  fruit  of 
either  once  returning,  or  of  never  returning,  while  some 
would  become  established  in  the  highest  fruit,  that  of  saint- 
ship,  and  would  retire  from  the  world.  HaA’ing  shoAAm  tliis 
kindness  to  the  multitude,  he  would  rise  from  his  seat,  and 
return  to  the  monastery. 


1 Compare  Isaiah  si.  4:  Every  valley  shall  be  exalted,  and  every 
mountain  and  hill  shall  be  made  low : . . . and  the  rough  places  plain. 


SumVil.i.46‘®]  § H-  The  Buddha's  Daily  Habits. 


93 


On  his  arrival  there,  he  would  take  his  seat  in  a pavilion, 
on  the  excellent  Buddha-mat  which  had  been  spread  for  him, 
where  he  would  wait  for  the  priests  to  finish  their  meal. 
When  the  priests  had  finished  their  meal,  the  body-servant 
would  announce  the  fact  to  The  Blessed  One.  Then  The 
Blessed  One  would  enter  the  perfumed  chamber. 

These,  then,  were  his  before-breakfast  habits. 

Then  The  Blessed  One,  having  thus  finished  his  before- 
breakfast duties,  would  first  sit  in  the  perfumed  chamber,  on  a 
seat  that  had  been  spread  for  him  by  his  body-servant,  and 
would  wash  his  feet.  Then,  taking  up  his  stand  on  the  landing 
of  the  jewelled  staircase  which  led  to  the  perfumed  ehamber, 
he  would  exhort  the  congregation  of  the  priests,  saying,  — 

“ O priests,  diligently  work  out  your  salvation ; for  not 
often  occur  the  appearance  of  a Buddha  in  the  world  and 
existence  among  men  ^ and  the  propitious  moment  and  retire- 
ment from  the  world  and  the  opportunity  to  hear  the  true 
Doctrine.” 

At  this  point  some  would  ask  The  Blessed  One  for 
exercises  in  meditation,  and  The  Blessed  One  would  assign 
them  exercises  suited  to  their  several  characters.  Then  all 
would  do  obeisance  to  The  Blessed  One,  and  go  to  the  places 
where  they  were  in  the  habit  of  spending  the  night  or  the 
day  — some  to  the  forest,  some  to  the  foot  of  trees,  some  to 
the  hills,  and  so  on,  some  to  the  heaven  of  the  four  great 
kings,  . . . and  some  to  Vasavatti’s  heaven. 

Then  The  Blessed  One,  entering  the  perfumed  chamber, 
would,  if  he  wished,  lie  down  for  a while,  mindful  and  con- 
scious, and  on  his  right  side  after  the  manner  of  a lion.  And 
secondly,  his  body  being  now  refreshed,  he  would  rise,  and 
gaze  over  the  world.  And  thirdly,  the  people  of  the  village 
or  town  near  which  he  might  be  dwelling,  who  had  given 
him  breakfast,  would  assemble  after  breakfast  at  the  monas- 
ter}’, again  in  their  best  tunics  and  their  best  robes,  and  with 
perfumes,  fiowers,  and  other  offerings. 

1 It  is  necessary  to  be  a human  being  in  order  to  attain  to  saintship, 
though  gods  can  become  converted  and  animals  can  keep  the  precepts. 
See  pages  302,  279. 


94 


/.  The  Buddha. 


[SumVil.i.47® 


Thereupon  The  Blessed  One,  when  liis  audience  had 
assembled,  would  approach  in  such  miraculous  manner  as 
was  fitting ; and  taking  his  seat  in  the  lecture-hall,  on  the 
excellent  Buddha-mat  which  had  been  spread  for  him,  he 
would  teach  the  Doctrine,  as  suited  the  time  and  occasion. 
And  Avhen  he  perceived  it  was  time,  he  would  dismiss  the 
audience,  and  the  people  would  do  obeisance  to  The  Blessed 
One,  and  depart. 

These  were  his  after-breakfast  habits. 

When  he  had  thus  finished  his  after-breakfast  duties,  he 
would  rise  from  the  excellent  Buddha-seat,  and  if  he  desired 
to  bathe,  he  would  enter  the  bath-house,  and  cool  his  limbs 
with  water  made  ready  by  lus  body-servant.  Then  the  body- 
servant  would  fetch  the  Buddlia-seat,  and  spread  it  in  the 
perfumed  chamber.  And  The  Blessed  One,  putting  on  a 
tunic  of  double  red  cloth,  and  binding  on  liis  girdle,  and 
throwing  his  upper  robe  over  his  right  shoulder,  would  go 
thither  and  sit  down,  and  for  a while  remain  solitary,  and 
plunged  in  meditation.  After  that  would  come  the  priests 
from  here  and  from  there  to  wait  on  The  Blessed  One.  And 
some  would  propound  questions,  some  would  ask  for  exercises 
in  meditation,  and  some  for  a sermon ; and  in  granting  their 
desires  The  Blessed  One  would  complete  the  first  watch  of 
the  night. 

These  were  his  habits  of  the  first  watch  of  the  ni^ht. 

O 

And  now,  when  The  Blessed  One  had  finished  his  duties 
of  the  fimt  watch  of  the  night,  and  when  the  priests  had  done 
him  obeisance  and  were  departing,  the  deities  throughout  the 
entire  system  of  ten  thousand  worlds  would  seize  the  oppor- 
tunity to  cb-aw  near  to  The  Blessed  One  and  ask  him  any 
questions  that  might  occur  to  them,  even  such  as  were  but 
four  syllables  long.  And  The  Blessed  One  in  answering 
their  questions  would  complete  the  middle  watch  of  the 
night. 

These  were  his  habits  of  the  middle  watch  of  the  night. 

The  last  watch  of  the  night  he  would  di^dde  into  three 
parts,  and  as  his  body  would  be  tired  from  so  much  sitting 
since  the  morning,  he  would  spend  one  part  in  pacing  up 


SumViI.i.47®^]  § II.  The  Buddha's  Daily  Habits. 


95 


and  down  to  free  himself  from  the  discomfort.  In  the  second 
part  he  would  enter  the  perfumed  chamber,  and  would  lie 
down  mindful  and  conscious,  and  on  his  right  side  after  the 
manner  of  a lion.  In  the  third  part  he  would  rise,  and 
taking  his  seat,  he  would  gaze  over  the  world  with  the  eye 
of  a Buddha,  in  order  to  discover  any  inchvidual  who,  under 
some  former  Buddha,  with  alms-gi\’ing,  or  keeping  the  pre- 
cepts, or  other  meritorious  deeds,  might  have  made  the 
earnest  wish. 

These  were  his  habits  of  the  last  watch  of  the  night. 


§ 12.  THE  DEATH  OF  THE  BUDDHA. 

Translated  from  the  Maha-Parinibbana-Sutta  (v.  and  vi.)  of  the 
Digha-Xikaya. 

Then  The  Blessed  One  addressed  the  venerable  Ananda : — 
“ Let  us  go  hence,  Ananda.  To  the  further  bank  of  the 
Hirannavatl  river,  and  to  the  city  of  Kusinara  and  the  sal- 
tree  grove  Upavattana  of  the  Mallas  will  we  draw  near.” 

“ Yes,  Reverend  Sir,”  said  the  venerable  Ananda  to  The 
Blessed  One  in  assent. 

Then  The  Blessed  One,  accompanied  by  a large  congrega- 
tion of  priests,  drew  near  to  the  further  bank  of  the  Hir- 
annavatl  river,  and  to  the  city  of  Kusinara  and  the  sal-tree 
grove  Upavattana  of  the  Mallas  ; and  having  drawn  near,  he 
addressed  the  venerable  Ananda:  — 

“ Be  so  good,  Ananda,  as  to  spread  me  a couch  ivith  its 
head  to  the  north  between  twin  sal-trees.  I am  weary, 
Ananda,  and  wish  to  lie  down.” 

“ Yes,  Reverend  Sir,”  said  the  venerable  Ananda  to  The 
Blessed  One  in  assent,  and  spread  the  couch  with  its  head  to 
the  north  between  twin  sal-trees.  Then  The  Blessed  One 
lay  doivn  on  his  right  side  after  the  manner  of  a lion,  and 
placing  foot  on  foot,  remained  mindful  and  conscious. 

Now  at  that  time  the  twin  sal-trees  had  completely  burst 
forth  into  bloom,  though  it  was  not  the  flowering  season  ; 


96 


/.  The  Buddha. 


[MPS.4913 


and  the  blossoms  scattered  themselves  over  the  body  of  The 
Tathagata,^  and  strewed  and  sprinkled  themselves  in  worship 
of  The  Tathagata.  Also  heavenly  Erytlu’ina  flowers  fell  from 
the  sky ; and  these  scattered  themselves  over  the  body  of 
The  Tathagata,  and  strewed  and  sprinkled  themselves  in 
worship  of  The  Tathagata.  Also  heavenly  sandal-wood 
powder  fell  from  the  sky ; and  tliis  scattered  itself  over  the 
body  of  The  Tathagata,  and  strewed  and  sprinkled  itself  in 
worship  of  The  Tathagata.  And  music  sounded  in  the  sky  in 
Avorship  of  The  Tathagata,  and  heavenly  choruses  were  heard 
to  sing  in  Avorship  of  The  Tathagata. 

Then  The  Blessed  One  addi’essed  the  venerable  Ananda : — 

“ The  twin  sal-trees,  Ananda,  ha\'e  completely  burst  forth 
into  bloom,  though  it  is  not  the  flowering  season ; and  the 
blossoms  have  scattered  themselves  over  the  body  of  The 
Tathagata,  and  have  streAAm  and  sprinkled  themselves  in 
worship  of  The  Tathagata.  Also  heavenly  Erythrina  flowers 
have  fallen  from  the  sky ; and  these  ha\"e  scattered  them- 
selA'es  over  the  body  of  The  Tathagata,  and  have  strewn  and 
sprinkled  themselves  in  Avorship  of  The  Tathagata.  Also 
heavenly  sandal-Avood  powder  has  fallen  from  the  sky ; and 
this  has  scattered  itself  over  the  body  of  The  Tathagata,  and 
has  strewn  and  sprinkled  itself  in  Avorship  of  The  Tathagata. 
Also  music  is  sounding  in  the  sky  in  worship  of  The  Tatha- 
gata, and  heavenly  choruses  are  heard  to  sing  in  Avorship  of 
The  Tathagata.  But  it  is  not  by  all  this,  Ananda,  that  The 
Tathagata  is  honored,  esteemed,  revered,  worshiped,  or 
venerated;  but  the  priest,  Ananda,  or  the  priestess,  or  the 
lay  disciple,  or  the  female  lay  disciple,  who  shall  fulfil  all 
the  greater  and  lesser  duties,  conducting  himself  AAuth  pro- 
priety and  in  accordance  with  the  precepts,  by  him  is  The 
Tathagata  honored,  esteemed,  revered,  and  worshiped  with 
the  best  of  Avorship.  Accordingly,  Ananda,  train  yourselves, 

1 Tathagata  is  a term  most  commonly  used  by  The  Buddha  in 
referring  to  himself.  Its  meaning,  like  that  of  its  Jaina  equivalent 
Tatthagaya,  possibly  is,  “ He  who  has  arrived  there  {tatra  or  tattJid),  i.e. 
to  emancipation  or  Nirvana.”  See  “ Sacred  Books  of  the  East,”  vol.  xiii. 
p.  82. 


mps.49®’] 


§ 12.  The  Death  of  The  Buddha. 


97 


and  fulfil  all  the  greater  and  lesser  duties,  and  conduct  your- 
selves Avith  propriety  and  in  accordance  with  the  precepts.” 
Now  at  that  time  the  venerable  Upavana  Avas  standing 
in  front  of  The  Blessed  One,  and  fanning  him.  Then  The 
Blessed  One  Avas  harsh  to  the  venerable  Upavana,  saying, — 

“ Step  aside,  O priest ; stand  not  in  front  of  me.” 

Then  it  occurred  to  the  venerable  Ananda  as  folloAvs : — 

“ Here,  this  venerable  Upavana  has  for  a long  time  been 
the  body-servant  of  The  Blessed  One,  and  kept  himself  at 
his  beck  and  call ; yet,  although  his  last  moments  are  near. 
The  Blessed  One  is  harsh  to  the  venerable  Upavana,  saying, 
‘ Step  aside,  O priest ; stand  not  in  front  of  me.’  What, 
pray,  was  the  reason,  and  Avhat  Avas  the  cause,  that  The 
Blessed  One  was  harsh  to  the  venerable  Upavana,  saying, 
‘Step  aside,  O priest;  stand  not  in  front  of  me’?” 

Then  the  venerable  Ananda  spoke  to  The  Blessed  One 
as  follows : — 

“ ReA-erend  Sir,  here  this  venerable  UpaAmna  has  for  a 
long  time  been  the  body-servant  of  The  Blessed  One,  and 
kept  himself  at  his  beck  and  call ; yet,  although  his  last  mo- 
ments are  near.  The  Blessed  One  is  harsh  to  the  venerable 
Upavana,  saying,  ‘ Step  aside,  O priest ; stand  not  in  front 
of  me.’  ReA'erend  Sir,  what,  pray,  was  the  reason,  and  AA'hat 
was  the  cause,  that  The  Blessed  One  was  harsh  to  the  A'en- 
erable  UpaAmna,  saying,  ‘ Step  aside,  O priest ; stand  not  in 
front  of  me  ’ ? ” 

“ Ananda,  almost  all  the  deities  throughout  ten  worlds 
haA'e  come  together  to  behold  The  Tathagata.  For  an  extent, 
Ananda,  of  tweHe  leagues  about  the  city  Kusinara  and  the 
sal-tree  grove  Upavattana  of  the  IMallas,  there  is  not  a spot 
of  ground  large  enough  to  stick  the  point  of  a hair  into, 
that  is  not  perA'aded  by  powerful  deities.  And  these  deities, 
Ananda,  are  angered,  sapng,  ‘From  afar  haA^e  we  come  to 
behold  The  Tathagata,  for  but  seldom,  and  on  rare  occasions, 
does  a Tathagata,  a saint,  and  Supreme  Buddha  arise  in  the 
world ; and  now,  to-night,  in  the  last  watch,  Avill  The  Tatha- 
gata pass  into  Nirvana ; but  this  powerful  priest  stands  in 
front  of  The  Blessed  One,  concealing  him,  and  we  haA'e  no 
7 


98 


I.  77ie  Buddha. 


[MPS.5028 


chance  to  see  The  Tathagata,  although  his  last  moments  are 
near.’  Thus,  Ananda,  are  these  deities  angered.” 

“ What  are  the  deities  doing,  Reverend  Sir,  whom  The 
Blessed  One  perceives  ? ” 

“ Some  of  the  deities,  Ananda,  are  in  the  air  with  their 
minds  engrossed  by  earthly  things,  and  they  let  fly  their  hair 
and  ery  aloud,  and  stretch  out  their  arms  and  ery  aloud,  and 
fall  headlong  to  the  ground  and  roll  to  and  fro,  saying,  ‘ All 
too  soon  will  The  Blessed  One  pass  into  Nirvana ; all  too 
soon  will  The  Happy  One  pass  into  Nirvana;  all  too  soon 
will  The  Light  of  the  World  vanish  from  sight ! ’ Some  of 
the  deities,  Ananda,  are  on  the  earth  with  their  minds 
engrossed  by  earthly  things,  and  they  let  fly  their  hair  and 
cry  aloud,  and  stretch  out  their  arms  and  cry  aloud,  and  fall 
headlong  on  the  ground  and  roll  to  and  fro,  saying,  ‘ All  too 
soon  will  The  Blessed  One  pass  into  Nirvana ; all  too  soon 
will  The  Happy  One  pass  into  Nirvana ; all  too  soon  will 
The  Light  of  the  World  vanish  from  sight.’  But  those 
deities  which  are  free  from  passion,  mindful  and  conscious, 
bear  it  patiently,  sajdng,  ‘ Transitory  are  all  things.  How  is 
it  possible  [that  whatever  has  been  born,  has  come  into  being, 
and  is  organized  and  perishable,  should  not  perish?  That 
condition  is  not  possible.]”’ 

(Chapter  v.,  page  53^®.) 

Then  the  venerable  Ananda  entered  the  monastery,  and, 
leaning  against  the  bolt  of  the  door,  he  wept,  saying,  — 

“ Behold,  I am  but  a learner  and  not  yet  perfect,  and  my 
Teacher  is  on  the  point  of  passing  into  Nirvana,  he  who  was 
so  compassionate  to  me.” 

Then  The  Blessed  One  addressed  the  priests : — 

“ Where,  O priests,  is  Ananda  ? ” 

“ Reverend  Sir,  the  venerable  Ananda  has  entered  the 
monastery,  and  leaning  against  the  bolt  of  the  door,  he  weeps, 
sapng,  ‘ Behold,  I am  but  a learner,  and  not  yet  perfect,  and 
my  Teacher  is  on  the  point  of  passing  into  Nirvana,  he  who 
was  so  compassionate  to  me.’  ” 


MPS.53“] 


§ 12.  The  Death  of  The  Buddha. 


99 


Then  The  Blessed  One  addressed  a certain  priest,  say- 
ing, — 

“ Go,  O priest,  and  say  to  the  venerable  Ananda  from 
me,  ‘ The  Teacher  calleth  thee,  brother  Ananda.’  ” 

“ Yes,  Reverend  Sir,”  said  the  priest  to  The  Blessed  One 
in  assent,  and  drew  near  to  where  the  venerable  Ananda  Avas  ; 
and  having  drawn  near,  he  spoke  to  the  venerable  Ananda  as 
follows : — 

“ The  Teacher  calleth  thee,  brother  Ananda.” 

“Yes,  brother,”  said  the  venerable  Ananda  to  the  priest 
in  assent,  and  drew  near  to  where  The  Blessed  One  was ; 
and  having  draAvn  near  and  greeted  The  Blessed  One,  he  sat 
dow'n  respectfully  at  one  side.  And  the  venerable  Ananda 
being  seated  respectfully  at  one  side.  The  Blessed  One  spoke 
to  him  as  follows  : — 

“ Enough,  Ananda,  do  not  grieve,  nor  weep.  Have  I not 
already  told  you,  Ananda,  that  it  is  in  the  very  nature  of  all 
things  near  and  dear  unto  us  that  we  must  divide  ourselves 
from  them,  leave  them,  sever  ourselves  from  them  ? How  is 
it  possible,  Ananda,  that  whatever  has  been  born,  has  come 
into  being,  is  organized  and  perishable,  should  not  perish? 
That  condition  is  not  possible.  For  a long  time,  Ananda, 
have  you  waited  on  The  Tathagata  with  a kind,  devoted, 
cheerful,  single-hearted,  unstinted  service  of  body,  with  a 
kind,  devoted,  cheerful,  single-hearted,  unstinted  service  of 
voice,  with  a kind,  devoted,  cheerful,  single-hearted,  un- 
stinted service  of  mind.  You  have  acquired  much  merit, 
Ananda ; exert  yourself,  and  soon  will  you  be  free  from  all 
depravity.” 

Then  The  Blessed  One  addressed  the  priests : — 

“ Priests,  of  all  those  Blessed  Ones  who  aforetime  were 
saints  and  Supreme  Buddhas,  all  had  their  favorite  body- 
servants,  just  as  I have  now  my  Ananda.  And,  priests,  of 
all  those  Blessed  Ones  who  in  the  future  shall  be  saints  and 
Supreme  Buddhas,  all  will  have  their  favorite  body-servants, 
just  as  I have  now  my  Ananda.  Wise,  O priests,  is  Ananda 
— he  knows  when  it  is  a fit  time  to  draw  near  to  see  The 
Tathagata,  whether  for  the  priests,  for  the  priestesses,  for  the 


lOO 


I.  The  Buddha. 


[mps.54^< 


lay  disciples,  for  the  female  lay  disciples,  for  the  king,  for  the 
king’s  courtiers,  for  the  leadere  of  heretical  sects,  or  for  their 
adherents. 

“ Ananda,  O priests,  has  four  wonderful  and  marvellous 
qualities.  And  what  are  the  four  ? O priests,  if  an  assembly 
of  priests  cb-aw  near  to  behold  Ananda,  it  is  delighted  with 
beholding  liim ; and  if  then  Ananda  hold  a discoui*se  on  the 
Doctrine,  it  is  also  delighted  with  the  discoui-se  ; and  when 
Ananda,  O priests,  ceases  to  speak,  the  assembly  of  priests  is 
still  unsated.  O priests,  if  an  assembly  of  priestesses  . . . 
an  assembly  of  lay  disciples  ...  an  assembly  of  female  lay 
disciples  draw  near  to  behold  Ananda,  it  is  delighted  with 
behokbng  liim ; and  if  then  Ananda  hold  a discourse  on  the 
Doctrine,  it  is  also  delighted  with  the  discourse  ; and  when 
Ananda,  O j)riests,  ceases  to  speak,  the  assembly  of  female 
lay  disciples  is  still  unsated. 

“A  Universal  Monarch,  O priests,  has  four  wonderful  and 
marvellous  qualities.  And  what  are  the  four?  O priests, 
if  an  assembly  of  men  of  the  warrior  caste  ...  an  assembly 
of  men  of  the  Brahman  caste  ...  an  assembly  of  householdei*s 
...  an  assembly  of  monks  di’aw  near  to  behold  the  Universal 
^Monarch,  it  is  delighted  with  beholding  him;  and  if  then  the 
Universal  ^Monarch  hold  a cbscourse,  it  is  also  delighted  with 
the  discourse ; and  when  the  Universal  ^Monarch,  O priests, 
ceases  to  speak,  the  assembh'  of  monks  is  still  unsated. 

“ In  exactly  the  same  way,  O priests,  Ananda  has  four 
wonderful  and  marvellous  qualities.  O priests,  if  an  assem- 
bly of  priests  ...  an  assembly  of  priestesses  ...  an  assembly 
of  lay  disciples  ...  an  assembly  of  female  lay  disciples  draw 
near  to  behold  Ananda,  it  is  delighted  with  beholding  him ; 
and  if  then  Ananda  hold  a discourse  on  the  Doctrine,  it  is 
also  delighted  with  the  discourse ; and  when  Ananda,  O 
priests,  ceases  to  speak,  the  assembly  of  female  lay  disciples 
is  still  unsated.  These,  O priests,  are  the  four  wonderful 
and  marvellous  qualities  possessed  by  Ananda.” 

When  The  Blessed  One  had  thus  spoken,  the  venerable 
Ananda  spoke  to  him  as  follows  : — 

“ Reverend  Sir,  let  not  The  Blessed  One  pass  into  Nirvana 


MPS.55-] 


§ 12.  The  Death  of  Tie  Buddha. 


lOI 


in  this  wattel-ancl-daub  town,  this  town  of  the  jungle,  this 
branch  village.  For  there  are  other  great  cities.  Reverend 
Sir,  to  vrit,  Campa,  Rajagaha,  Savatthi,  Saketa,  Ivosambi,  and 
Benares.  Let  The  Blessed  One  pass  into  Nirvana  in  one  of 
them.  In  them  are  many  wealthy  men  of  the  warrior  caste, 
many  wealthy  men  of  the  Brahman  caste,  and  many  wealthy 
householders  who  are  firm  believers  in  The  Tathagata,  and 
they  will  perform  the  funeral  rites  for  The  Tathagata.” 

“ O Ananda,  say  not  so ! O Ananda,  say  not  so,  that  this 
is  a wattel-and-daub  town,  a town  of  the  jungle,  a branch 
village.  There  was  once,  Ananda,  a king  called  Sudassana 
the  Great,  who  was  a Universal  Monarch,  a virtuous  king  of 
justice,  a victorious  ruler  of  the  four  quarters  of  the  earth, 
possessing  a secure  dominion  over  his  territory  and  owning 
the  seven  precious  gems.^  This  city  Kusiuara,  Ananda,  was 
the  capital  of  king  Sudassana  the  Great,  and  had  then  the 
name  of  Kusavatl.  From  the  east  to  the  west  it  was  twelve 
leaofues  in  lenofth,  and  from  the  north  to  the  south  it  was 
seven  leagues  in  breadth.  Kusavatl,  the  capital,  Ananda, 
was  prosperous  and  flourishing,  populous  and  thronging  with 
people,  and  well  provided  with  food.  As  Alakamanda,  the 
capital  of  the  gods,  Ananda,  is  prosperous  and  flourishing, 
populous  and  thronging  with  gods,  and  is  well  provided 
with  food,  in  exactly  the  same  way,  Ananda,  Kusavatl,  the 
capital,  was  prosperous  and  flourishing,  populous  and  throng- 
ing with  people,  and  well  provided  with  food.  Kusavatl, 
the  capital,  Ananda,  was  neither  by  day  nor  night  without 
the  ten  noises,  — to  wit,  the  noise  of  elephants,  the  noise  of 
horses,  the  noise  of  chariots,  the  noise  of  drums,  the  noise 
of  tabors,  the  noise  of  lutes,  the  noise  of  song,  the  noise  of 
cymbals,  the  noise  of  gongs,  and  the  tenth  noise  of  people 
crying,  ‘ Eat  ye,  and  drink  ! ’ 

“ Go  thou,  Ananda,  and  enter  the  city  Kusinara,  and 
announce  to  the  Kusinara-iNIallas  : — 

“‘To-night,  O ye  Vasetthas,  in  the  last  watch.  The 


^ The  wheel  of  empire,  the  elephant,  the  horse,  the  gem,  the  empress, 
the  treasurer,  and  the  crown-prince. 


102 


I.  The  Buddha. 


[MPS.55® 


Tatliagata  will  pass  into  Nirvana.  Be  favorable,  be  favor- 
able, O ye  Yasettbas,  and  suffer  not  that  afterwards  ye 
feel  remorse,  sajdng,  “ The  Tatbagata  passed  into  Nirvana 
while  in  our  borders,  but  we  did  not  avail  ourselves  of  the 
opportunity  of  being  present  at  the  last  moments  of  The 
Tathagata.”  ’ ” 

“ Yes,  Reverend  Sir,”  said  the  venerable  Ananda  to  The 
Blessed  One  in  assent ; and  putting  on  his  tunic,  and  taking 
his  bowl  and  his  robes,  he  went  to  Kusinara  with  another 
member  of  the  Order. 

Now  at  that  time  the  Kusinaxa-Mallas  were  assembled 
together  in  the  town-hall  on  some  matter  of  business.  And 
the  venerable  Ananda  drew  near  to  the  town-hall  of  the 
Kusinara-Mallas;  and  having  drawn  near,  he  made  announce- 
ment to  the  Kusinai-a-Mallas,  as  follows  : — 

“ To-night,  O ye  Vasetthas,  in  the  last  watch.  The  Tatha- 
gata will  pass  into  Nirvana.  Be  favorable,  be  favorable,  O 
ye  Vasetthas,  and  suffer  not  that  afterwards  ye  feel  remorse, 
saying,  ‘ The  Tathagata  passed  into  Nirvana  while  in  our 
borders,  but  we  did  not  avail  ourselves  of  the  opportunity  of 
being  present  at  the  last  moments  of  The  Tathagata.’  ” 

The  Mallas,  on  hearing  this  speech  of  the  venerable 
Ananda,  and  their  children  and  their  daughters-in-law  and 
their  wives  were  grieved  and  sorrowful  and  overwhelmed 
with  anguish  of  mind,  and  some  let  fly  their  hair  and  cried 
aloud,  and  stretched  out  their  arms  and  cried  aloud,  and  fell 
headlong  to  the  ground  and  rolled  to  and  fro,  sapng,  “ All 
too  soon  will  The  Blessed  One  pass  into  Nirvana  ; all  too 
soon  will  The  Happy  One  pass  into  Nirvana ; all  too  soon  will 
The  Light  of  the  World  vanish  from  sight.”  Then  the  iMallas 
and  their  children  and  their  daughters-in-law  and  their  wives, 
being  grieved  and  sorrowful  and  overwhelmed  with  anguish 
of  mind,  drew  near  to  the  sal-tree  grove  Upavattana  of  the 
iSIallas,  and  to  where  the  venerable  Ananda  was. 

Then  it  occurred  to  the  venerable  Ananda  as  follows : — 
“ If  I shall  cause  the  Kusinara-Mallas  one  by  one  to  do 
reverence  to  The  Blessed  One,  the  day  will  dawn  ere  they 
have  finished.  What  if  now  I marshal  the  iMallas  by  families, 


MPS.56-^] 


§ 12.  The  Death  of  The  Buddha. 


103 


and  cause  them  by  families  to  do  reverence  to  The  Blessed 
One,  and  say,  ‘ Reverend  Sir,  a Malla  named  so-and-so,  with 
his  children,  his  wife,  his  following,  and  his  friends,  bows 
low  in  reverence  at  the  feet  of  The  Blessed  One.’  ” 

And  the  venerable  Ananda  marshalled  the  INIallas  by 
families,  and  caused  them  by  families  to  do  reverence  to 
The  Blessed  One,  saying,  “ Reverend  Sir,  a Malla  named 
so-and-so,  with  his  childi’en,  his  wife,  his  following,  and  his 
friends,  bows  low  in  reverence  at  the  feet  of  The  Blessed 
One.”  And  the  venerable  Ananda  by  this  device  succeeded 
in  causing  all  the  Kusinara-Mallas  to  do  reverence  to  The 
Blessed  One  before  the  end  of  the  fii’st  watch  of  the  night. 

Now  at  that  time  Subhadda,  a wandering  ascetic,  was 
dwelling  at  Kusinara.  And  Subhadda,  the  wandering  ascetic, 
heard  the  report : — 

“ To-night,  in  the  last  watch,  the  monk  Gotama  will  pass 
into  Nirvana.” 

Then  it  occurred  to  Subhadda,  the  wandering  ascetic,  as 
follows : — 

“I  have  heard  wandering  ascetics,  that  were  old  men, 
advanced  in  years,  teachers,  and  teachers’  teachers,  declare, 
‘ But  seldom,  and  on  rare  occasions,  does  a Tathagata,  a saint, 
and  Supreme  Buddha  arise  in  the  world.’  And  to-night,  in 
the  last  watch,  the  monk  Gotama  wiU  pass  into  Nirvana. 
And  a certain  question  has  arisen  in  my  mind,  and  I am 
persuaded  of  the  monk  Gotama  that  he  can  so  teach  me 
the  Doctrine  that  I shall  be  relieved  of  this  my  doubt.” 

Then  Subhadda,  the  wandering  ascetic,  drew  near  to  the 
sal-tree  grove  Upavattana  of  the  Mallas,  and  to  where  the 
venerable  Ananda  was,  and  having  dravni  near,  he  spoke  to 
the  venerable  Ananda  as  follows  : — 

“Ananda,  I have  heard  wandering  ascetics,  that  were 
old  men,  advanced  in  years,  teachers,  and  teachers’  teachers, 
declare,  ‘ But  seldom,  and  on  rare  occasions,  does  a Tatha- 
gata, a saint,  and  Supreme  Buddha  arise  in  the  world.’  And 
to-night,  in  the  last  watch,  the  monk  Gotama  will  pass  into 
Nirvana.  And  a certain  doubt  has  arisen  in  my  mind,  and 
I am  persuaded  of  the  monk  Gotama  that  he  can  so  teach 


104 


I.  The  Buddha. 


[MPS-syis 


me  the  Doctrine  that  I shall  he  relieved  of  this  my  doubt. 
Let  me,  then,  Ananda,  have  an  opportunity  of  seeing  the 
monk  Gotama.” 

When  Subhadda,  the  wandering  ascetic,  had  so  spoken, 
the  venerable  Ananda  spoke  to  him  as  follows : — 

“ Enough  of  that,  brother  Subhadda ; trouble  not  The 
Tathagata.  The  Blessed  One  is  weary.” 

And  a second  time  Subhadda,  the  wandering  ascetic,  . . . 
And  a third  time  Subhadda,  the  wandering  ascetic,  spoke 
to  the  venerable  Ananda  as  follows : — 

“Ananda,  I have  heard  wandering  ascetics,  old  men, 
advanced  in  years,  teachers,  and  teachers’  teachers,  when 
they  said,  ‘ But  seldom,  and  on  rare  occasions,  does  a Tatha- 
gata, a saint,  and  Supreme  Buddha  arise  in  the  world.’  And 
to-night,  in  the  last  watch,  the  monk  Gotama  will  pass  into 
Kirvana.  And  a certain  doubt  has  arisen  in  my  mind,  and 
I am  persuaded  of  the  monk  Gotama  that  he  can  so  teach 
me  the  Doctrine  that  I shall  be  relieved  of  this  my  doubt. 
Let  me,  then,  Ananda,  have  an  opportunity  of  seeing  the 
monk  Gotama.” 

And  a third  time  the  venerable  Ananda  spoke  to  Su- 
bhadda, the  wandering  ascetic,  as  follows : — 

“ Enough  of  that,  brother  Subhadda ; trouble  not  The 
Tathagata.  The  Blessed  One  is  weary.” 

Now  The  Blessed  One  chanced  to  hear  the  conversation 
between  the  venerable  Ananda  and  the  wandering  ascetic 
Subhadda.  And  The  Blessed  One  called  to  the  venerable 
Ananda : — 

“ Enough,  Ananda ; hinder  not  Subhadda.  Let  Subhadda, 
Ananda,  have  an  opportunity  of  beholding  The  Tathagata. 
Whatever  Subhadda  shall  ask  of  me,  he  will  ask  for  the  sake 
of  information,  and  not  for  the  sake  of  troubling  me,  and  he 
will  quickly  understand  my  answers  to  Ids  questions.” 

Then  the  venerable  Ananda  spoke  to  Subhadda,  the 
wandering  ascetic,  as  follows  : — 

“ You  may  come,  brother  Subhadda ; The  Blessed  One 
grants  you  an  audience.” 

Then  Subhadda,  the  wandering  ascetic,  drew  near  to 


MPS-SS^] 


§ 12.  The  Death  of  The  Buddha. 


105 


where  The  Blessed  One  was;  and  having  dravoi  near,  he 
exchanged  greetings  with  The  Blessed  One ; and  having 
passed  with  him  the  greetings  of  friendship  and  civility,  he 
sat  down  respectfully  at  one  side.  And  seated  respectfully 
at  one  side,  Suhhadda,  the  wandering  ascetic,  spoke  to  The 
Blessed  One  as  follows  : — 

“ Gotama,  all  those  monks  and  Brahmans  who  possess  a 
large  following  and  crowds  of  hearers  and  disciples,  and  who 
are  distinguished,  renowned  leaders  of  sects,  and  highly 
esteemed  by  the  multitudes,  — to  wit,  Purana  Kassapa,  Mak- 
khali  Gosala,  Ajita  Kesakamhali,  Pakudha  Kaccayana,  San- 
jaya  Belatthiputta,  Nigantha  Nathaputta,  — have  they  all 
done  as  they  maintain,  discovered  the  truth,  or  have  they 
not?  or  have  some  of  them  done  so,  and  others  not  ? ” 

“ Enough,  O Suhhadda ; let  us  leave  the  question,  ‘ Have 
they  all  done  as  they  maintain,  discovered  the  truth,  or  have 
they  not  ? or  have  some  of  them  done  so,  and  others  not  ? ’ 
The  Doctrine  will  I teach  you,  Suhhadda.  Listen  to  me,  and 
pay  strict  attention,  and  I will  speak.” 

“ Yes,  Reverend  Sir,”  said  Suhhadda,  the  wandering 
ascetic,  to  The  Blessed  One  in  assent.  And  The  Blessed 
One  spoke  as  follows  : — 

“ Suhhadda,  in  whatever  doctrine  and  discipline  the  noble 
eightfold  path  is  not  found,  therein  also  is  not  found  the 
monk  of  the  first  degree,  nor  the  monk  of  the  second  degree, 
nor  the  monk  of  the  third  degree,  nor  the  monk  of  the 
foiirth  degree ; and  in  whatever  doctrine  and  discipline,  O 
Suhhadda,  the  noble  eightfold  path  is  found,  therein  also  are 
found  the  monk  of  the  first  degree,  and  the  monk  of  the 
second  degree,  and  the  monk  of  the  third  degree,  and  the 
monk  of  the  foui-th  degree.  Now  in  this  Doctrine  and  Dis- 
cipline, O Suhhadda,  the  noble  eightfold  path  is  found : and 
therein  alone,  O Suhhadda,  are  found  the  monk  of  the  first 
degree,  and  the  monk  of  the  second  degree,  and  the  monk  of 
the  third  degree,  and  the  monk  of  the  fourth  degree.  Desti- 
tute of  true  monks  are  all  other  creeds.  But  let  these  my 
priests,  O Suhhadda,  live  rightly,  and  the  world  will  not  be 
destitute  of  saints. 


io6 


I.  The  Buddha. 


[MPS.598 


“'What  time  my  age  was  twenty-nine,  Subhadda, 

I left  the  world  to  seek  the  summum  bonum. 

Now  fifty  years  and  more  have  passed,  Subhadda, 

Since  I renounced  the  world  and  lived  ascetic 
Within  the  Doctrine’s  pale,  that  rule  of  conduct 
Outside  of  which  no  genuine  monk  existeth, 

nor  the  monk  of  the  second  degree,  nor  the  monk  of  the 
third  degree,  nor  the  monk  of  the  fourth  degree.  Destitute 
of  monks  are  all  other  creeds.  But  let  these  my  priests,  O 
Subhadda,  live  rightly,  and  the  wmrld  wdll  not  be  destitute  of 
saints.” 

When  The  Blessed  One  had  thus  spoken,  Subhadda,  the 
wandering  ascetic,  spoke  to  him  as  follows  : — 

“ O wonderful  is  it,  Keverend  Sir ! O wonderful  is  it, 
Reverend  Sir  I It  is  as  if.  Reverend  Sir,  one  were  to  set  up 
that  which  was  overtui’ued,  or  were  to  disclose  that  which 
was  hidden,  or  were  to  foint  out  the  way  to  a lost  traveller, 
or  were  to  carry  a lamp  into  a dark  place  that  they  w^ho  had 
eyes  might  see  forms.  Even  so  has  The  Blessed  One  ex- 
pounded the  Doctrine  in  many  different  ways.  Reverend 
Sir,  I betake  myself  to  The  Blessed  One  for  refuge,  to  the 
Doctrine,  and  to  the  Congregation  of  the  priests.  Suffer  me 
to  retire  from  the  w'orld  under  The  Blessed  One ; suffer  me 
to  receive  ordination.” 

“ Subhadda,  any  one  who  aforetime  has  been  an  adher- 
ent of  another  sect  and  afterwards  desires  to  retire  from  the 
world  and  receive  ordination  under  tliis  Doctrine  and  Dis- 
cipline, must  fh-st  spend  four  months  on  probation ; and  after 
the  lapse  of  four  months,  strenuous-minded  priests  receive  liim 
into  the  Order  and  confer  on  him  the  priestly  ordination. 
Nevertheless,  in  this  matter  of  probation  I recognize  a dif- 
ference in  persons.” 

“ Reverend  Sir,  if  all  they  who  aforetime  have  been  adher- 
ents of  other  sects  and  afterwards  desire  to  retire  from  the 
world  and  receive  ordination  under  this  Doctrine  and  Discip- 
line, must  first  spend  four  months  on  probation,  and  after  the 
lapse  of  four  months  strenuous-minded  priests  receive  them 
into  the  Order,  and  confer  on  them  the  priestly  ordination. 


MPS.S9^] 


§ 12.  The  Death  of  The  Buddha. 


107 


then  am  I ready  to  spend  four  years  on  probation,  and  after 
the  lapse  of  four  years,  let  strenuous-minded  priests  receive 
me  into  the  Order  and  confer  on  me  the  priestly  ordination.” 
Then  The  Blessed  One  said  to  the  venerable  Ananda, 

“ Well,  then,  Ananda,  receive  Subhadda  into  the  Order.” 
“ Yes,  Reverend  Sir,”  said  the  venerable  Ananda  to  The 
Blessed  One  in  assent. 

Then  Subhadda,  the  wandering  ascetic,  spoke  to  the 
venerable  Ananda  as  follows  : — 

“ How  fortunate  you  priests  are,  brother  Ananda ! How 
supremely  fortunate,  brother  Ananda,  that  you  all  have  been 
sprinkled  with  the  sprinkling  of  discipleship  at  the  hands  of 
The  Teacher  himself.” 

And  Subhadda,  the  wandering  ascetic,  retired  from  the 
world  under  The  Blessed  One,  and  received  ordination.  And 
without  delay,  after  he  had  received  ordination,  the  vener- 
able Subhadda  began  to  live  solitary  and  retired,  vigilant, 
strenuous,  and  zealous ; and  in  no  long  time,  and  while  yet 
alive,  he  came  to  learn  for  himself,  and  to  realize,  and  to 
live  in  the  possession  of  that  highest  good  to  wliich  the  holy 
life  conducts,  and  for  the  sake  of  which  youths  of  good  family 
so  nobly  retire  from  the  household  life  to  the  houseless  one. 
And  he  knew  that  for  him  rebirth  was  exhausted,  that  he 
had  lived  the  holy  life,  that  he  had  done  what  it  behooved 
him  to  do,  and  that  he  was  no  more  for  this  world.  So  the 
venerable  Subhadda  became  of  the  number  of  the  saints,  and 
he  was  the  last  disciple  made  by  The  Blessed  One  himself. 

End  of  the  Hirannavati  Recitation,  which  is  the  Fifth. 

Then  The  Blessed  One  addressed  the  venerable  Ananda  : — 
“ It  may  be,  Ananda,  that  some  of  you  will  think,  ‘ The 
word  of  The  Teacher  is  a thing  of  the  past ; we  have  now  no 
Teacher.’  But  that,  Ananda,  is  not  the  correct  view.  The 
Doctrine  and  Discipline,  Ananda,  which  I have  taught  and 
enjoined  upon  you  is  to  be  your  teacher  when  I am  gone. 
But  whereas  now,  Ananda,  all  the  priests  address  each  other 
with  the  title  of  ‘ brother,’  not  so  must  they  address  each 
other  after  I am  gone.  A senior  priest,  Ananda,  is  to  address 


io8 


I.  The  Buddha. 


[mps.6o®i 


a junior  priest  either  by  his  given  name,  or  by  his  family 
name,  or  by  the  title  of  ‘brother;’  a junior  priest  is  to 
address  a senior  priest  vith  the  title  ‘ reverend  sir,’  or  ‘vener- 
able.’ If  the  Order,  Ananda,  wish  to  do  so,  after  I am  gone 
they  may  abrogate  all  the  lesser  and  minor  precepts.  On 
Channa,^  Ananda,  after  I am  gone,  the  higher  penalty  is  to 
be  inflicted.” 

“ Reverend  Sir,  what  is  this  higher  penalty?  ” 

“ Let  Channa,  Ananda,  say  what  he  likes,  he  is  not  to  be 
spoken  to  nor  admonished  nor  instructed  by  the  priests.” 
Then  The  Blessed  One  addressed  the  priests : — 

“ It  may  be,  O priests,  that  some  priest  has  a doubt  or 
perplexity  respecting  either  The  Buddha  or  the  Doctrine  or 
the  Order  or  the  Path  or  the  course  of  conduct.  Ask  any 
questions,  O priests,  and  suffer  not  that  afterwards  ye  feel 
remorse,  sajung,  ‘ Our  Teacher  was  present  with  us,  but  we 
failed  to  ask  him  all  our  questions.’  ” 

When  he  had  so  spoken,  the  priests  remained  silent. 

And  a second  time  The  Blessed  One,  and  a third  time 
The  Blessed  One  addressed  the  priests : — 

“ It  may  be,  O priests,  that  some  priest  has  a doubt  or 
perjdexity  respecting  either  The  Buddlia  or  the  Doctrine  or 
the  Order  or  the  Path  or  the  course  of  conduct.  Ask  any 
question,  O priests,  and  suffer  not  that  afterwards  ye  feel 
remorse,  saying,  ‘ Our  Teacher  was  present  with  us,  but  we 
failed  to  ask  him  all  our  questions.’  ” 

And  a third  time  the  priests  remained  silent. 

Then  The  Blessed  One  addressed  the  priests : — 

“ It  may  be,  0 priests,  that  it  is  out  of  respect  to  The 
Teacher  that  ye  ask  no  questions.  Then  let  each  one  speak 
to  Ids  friend.” 

And  when  he  had  thus  spoken,  the  priests  remained 
silent. 

Then  the  venerable  Ananda  spoke  to  The  Blessed  One 
as  follows  : — 

“ It  is  wonderful.  Reverend  Sir ! It  is  marvellous,  Rev- 


^ Xot  the  Channa  who  had  been  the  Future  Buddha’s  charioteer. 


mps.6i1®] 


§12.  The  Death  of  The  Buddha. 


109 


erend  Sir ! Reverend  Sir,  I have  faith  to  believe  that  in  this 
congregation  of  priests  not  a single  priest  has  a doubt  or 
perplexity  respecting  either  The  Buddha  or  the  Doctrine  or 
the  Order  or  the  Path  or  the  course  of  conduct.” 

“ With  you,  Ananda,  it  is  a matter  of  faith,  when  you  say 
that;  but  with  The  Tathagata,  Ananda,  it  is  a matter  of 
knowledge  that  in  this  congregation  of  priests  not  a single 
priest  has  a doubt  or  perplexity  respecting  either  The  Buddha 
or  the  Doctrine  or  the  Order  or  the  Path  or  the  course  of 
conduct.  For  of  all  these  five  hundred  priests,  Ananda,  the 
most  backward  one  has  become  converted,  and  is  not  liable 
to  pass  into  a lower  state  of  existence,  but  is  destined  neces- 
sarily to  attain  supreme  wisdom.” 

Then  The  Blessed  One  addressed  the  priests  : — 

“ And  now,  O priests,  I take  my  leave  of  you ; all  the 
constituents  of  being  are  transitory ; work  out  your  salvation 
with  diligence.” 

And  this  was  the  last  word  of  The  Tathagata. 

Thereupon  The  Blessed  One  entered  the  first  trance ; and 
rising  from  the  first  trance,  he  entered  the  second  trance ; 
and  rising  from  the  second  trance,  he  entered  the  third 
trance ; and  rising  from  the  third  trance,  he  entered  the 
fourth  trance  ; and  rising  from  the  fourth  trance,  he  entered 
the  realm  of  the  infinity  of  space  ; and  rising  from  the  realm 
of  the  infinity  of  space,  he  entered  the  realm  of  the  infinity 
of  consciousness  ; and  rising  from  the  realm  of  the  infinity  of 
consciousness,  he  entered  the  realm  of  nothingness ; and 
rising  from  the  realm  of  nothingness,  he  entered  the  realm  of 
neither  perception  nor  yet  non-perception  ; and  rising  from 
the  realm  of  neither  perception  nor  yet  non-perception,  he 
arrived  at  the  cessation  of  perception  and  sensation. 

Thereupon  the  venerable  Ananda  spoke  to  the  venerable 
Anui’uddha  as  follows  : — 

“ Reverend  Anuruddha,  The  Blessed  One  has  passed  into 
Nirvana.” 

“ Nay,  brother  Ananda,  The  Blessed  One  has  not  passed 
into  Nirvana ; he  has  arrived  at  the  cessation  of  perception 
and  sensation.” 


i 


no 


I.  The  Buddha. 


[MPS.621 


Thereupon  The  Blessed  One  rising  from  the  cessation  of 
his  perception  and  sensation,  entered  the  realm  of  neither 
perception  nor  yet  non-perception ; and  rising  from  the  realm 
of  neither  perception  nor  yet  non-perception,  he  entered 
the  realm  of  nothingness;  and  rising  from  the  realm  of 
nothingness,  he  entered  the  realm  of  the  infinity  of  conscious- 
ness ; and  rising  from  the  realm  of  the  infinity  of  con- 
sciousness, he  entered  the  realm  of  the  infinity  of  space ; and 
rising  from  the  realm  of  the  infinity  of  space,  he  entered  the 
fourth  trance  ; and  rising  from  the  fourth  trance,  he  entered 
the  third  trance ; and  rising  from  the  third  trance,  he 
entered  the  second  trance  ; and  rising  from  the  second  trance, 
he  entered  the  first  trance ; and  rising  from  the  first  trance, 
he  entered  the  second  trance ; and  rising  from  the  second 
trance,  he  entered  the  third  trance ; and  rising  from  the 
third  trance,  he  entered  the  fourth  trance ; and  rising  from 
the  fourth  trance,  immediately  The  Blessed  One  passed  into 
Nirvana. 


CHAPTER  II. 


SENTIENT  EXISTENCE. 

Introductory  Discourse. 

The  word  Ego,  when  it  occurs  in  this  hook,  usually  trans- 
lates Pali  attan,  Sanskrit  dtman.  It  is  more  literally  ren- 
dered Self ; but  I have  preferred  the  word  Ego,  as  the  reader 
is  not  thereby  led  astray  into  thinking  of  the  Brahmanical 
Universal  Self  and  kindred  doctrines.  Buddhist  doctrine  is 
quite  different  and  negative,  as  the  reader  will  see.  In  selec- 
tion § 15  a,  however.  Ego  represents  Pali  puggala^  a word 
I sometimes  render  by  ‘ individual,’  as,  for  example,  through- 
out selection  § 40  h. 

In  the  fii’st  two  selections  of  this  chapter  occurs  a list  of 
ten  theories  which  have  caused  considerable  trouble,  not 
merely,  as  may  be  supposed,  to  their  original  propounders, 
but  to  modern  students  of  Pali  Buddhism.  Tins  latter-day 
anxiety,  however,  concerns  itself  not  so  much  with  their 
truth,  as  with  the  question,  what  was  really  the  precise  atti- 
tude of  The  Buddlia  with  respect  to  them.  Did  he  claim  to 
know  the  truth  concerning  them,  but  refuse  to  tell ; or  did 
they  lie  entirely  outside  of  the  scope  of  his  philosophy ; or 
what  other  reason  could  he  have  for  refusing  to  discuss  them  ? 
Now  I think  that  all  these  questions  are  left  unanswered  for 
the  same  reasons.  If  the  reader  will  compare  these  two  selec- 
tions with  selection  § 15  c?,  and  in  particular  note  the  next  to 
the  last  paragraph  on  page  141,  I think  that  he  will  see  that 
The  Buddha  considered  all  such  questions  to  be  out  of  court. 


II2 


Sentient  Existence. 


All  the  questions  (even  perhaps  the  two  concerning  the 
finiteness  or  the  infinity  of  the  world)  take  for  granted  what 
he  denies.  Hence  he  refuses  to  give  a Yes  or  Xo  answer, 
just  as  any  one  of  us  might  be  excused  for  doing,  in  case 
any  one  were  to  be  so  impolite  as  to  ask,  “ Have  )’ou  left  off 
beating  your  mother  ? ” The  truth  of  no  one  of  these  theories 
could  be  alloAved.  They  were  one  and  all  heretical  and 
incompatible  with  his  doctrine.  In  proof  of  this,  see  selec- 
tion § 15  and  page  167.  But  The  Buddlia  also  objected  to 
these  questions  as  being  metaphysical  ones  and  betraying  a 
speculative  spirit  on  the  part  of  those  who  asked  them.  His 
was  a purely  practical  aim,  and  his  arguments  d posteriori.  If 
he  taught  his  disciples  the  truth  concerning  misery  and  how 
misery  could  be  made  to  cease,  he  thought  that  should  suf- 
fice, and  cared  not  to  go  deeper  into  ultimate  questions  than 
was  sufficient  for  that  end.  This,  I take  it,  is  the  reason  why 
at  the  end  of  § 67  The  Buddha  objected  to  the  form  of  the 
priest’s  question  concerning  the  four  elements.  For  The 
Buddlia’s  way  of  putting  the  question  does  not  appear  to  me 
so  very  different ; but  he  added  to  it  so  as  to  make  it  apply 
to  the  living  being. 

The  Buddha’s  system  was  a religious  one,  his  philosophy 
an  applied  philosophy;  and  in  the  sermons  and  savings  at- 
tributed directly  to  The  Buddlia  there  is  but  little  meta- 
physics that  does  not  have  a direct  and  practical  bearing. 
Hence  it  is  that  I have  given  to  this  chapter  the  caption 
Sentient  Existence.  By  this  phrase,  I in  no  way  intend  to 
imply  that  the  doctrines  herein  advanced  have  no  application 
to  the  inanimate  world,  but  as  The  Buddha  in  his  teachings 
kept  constantly  in  mind  the  welfare  of  what  had  the  capa- 
bility of  suffering,  of  undergoing  rebiidh,  I find  but  little  to 
insert  concerning  inorganic  nature.  Section  24,  which  bears 
directly  on  the  subject,  is  not  taken  from  the  Tipitaka,  but 


Introduciory  Discourse. 


I13 

from  the  Yisucldhi-^Iagga,  a work  that  endeavoi-s  to  be 
systematically  complete. 

Here  I would  call  the  reader’s  attention  to  the  Three 
Characteristics  which  I have  placed  at  the  head  of  this  book, 
as  giving  the  Buddhist  pessimistic  analysis  of  the  imiverse. 
The  Three  Characteristics  are  applicable  to  inanimate  as  well 
as  to  animate  nature.  This  makes  it  hard  to  translate  the 
third  Characteristic,  as  what  is  translated  by  Ego  in  the  case 
of  sentient  beings  cannot  so  be  rendered  in  the  case  of  life- 
less things,  but  some  such  phrase  as  an  underlying  persistent 
reality  (^s^ibstantia')  must  be  employed.  This  question  of  an 
Ego  in  sentient  beings  or  of  an  underlying  persistent  reality 
in  inanimate  matter  is  of  the  last  importance  in  Buddliism. 
Unless  the  thesis  of  this  chapter  be  true,  the  scheme  of  salva- 
tion elaborated  in  the  fourth  chapter  is  impossible.  Hence 
the  reader  will  find  this  subject  taken  up  in  this  and  the  two 
following  chapters  with  perhaps  wearying  iteration.  A very 
curious  and  instructive  parallel  can  here  be  drawn  between 
Buddhism  and  the  teachings  of  modem  science.  All  evolu- 
tion of  animate  nature  can  be  characterized  as  a process  of 
self-integration  or  assertion  of  self  through  countless  genera- 
tions. The  Buddhists  make  a similar  statement ; only  they 
say  that  a man  inherits  from  himself,  and  do  not  bring  in  the 
scientific  doctrine  of  heredity,  or  inheritance  from  others.  If 
such  is  the  origin  of  the  sentient  being,  then,  naturally,  the 
disintegration  of  self  will  cause  dissolution,  as  the  fourth 
chapter  will  explain. 

I hope  that  the  reader  will  be  able  to  make  out  the  Bud- 
dhist theory  of  existence.  It  does  not  appear  to  me  that  it 
corresponds  to  either  to  6v  or  to  jiyvofjLevov,  nor  yet  is  it  nihil- 
ism, that  is  to  say,  a doctrine  of  unreality.  The  human 
being  is  composed  of  five  groups,  so-called  because  they  each 
consist  of  many  independent  elements.  In  the  case  of  the 
8 


Sentient  Existence. 


1 14 

sensation-group,  these  elements  of  being  are  said  to  be  con- 
secutive in  time,  but  in  other  cases  many  members  of  one 
group  can  occur  at  the  same  time;  for  instance,  it  is  stated  in 
the  ^ isuddbi-^Magga  that  over  thirty  precbspositions  occur  in 
conjunction  with  the  first  of  the  eighty-nine  consciousnesses. 
Now  each  of  the  elements  that  together  form  a group  is  an 
independent  existence,  and  is  real  enough  while  it  lasts. 
All  things  we  know  of  are  formed  fi’om  one  or  more  of 
these  groujDS.  When  milk  changes  to  sour  cream,  Buddlust 
doctrine  does  not  say  that  an  underlying  substance  has  en- 
tered on  a new  mode  or  phase  of  being,  hut  that  we  have  a 
new  existence,  or  rather,  perhaps,  a new  existence-complex, 
— that  is  to  say,  that  the  elements  of  the  form-group  that 
now  compose  the  sour  cream  are  not  the  same  as  those  that 
comjiosed  the  milk,  the  elements  that  composed  the  milk 
having  passed  away  and  new  ones  having  come  into  being. 
This  is  what  is  intended  in  § 24,  when  it  says,  “ This  form 
in  the  series  of  forms  belonging  to  its  own  natui'e.”  It 
would  appear  from  page  151  that  the  form-group  contains 
tolerably  persistent  elements,  wlfile  those  of  the  mental 
groups  are  momentary  and  more  easily  overcome.  So  far  as 
the  mental  groups  are  concerned,  Nirvana  can  he  obtained  in 
the  present  life,  but  from  the  form-group  deliverance  can 
only  be  attained  at  death,  because,  as  stated  on  page  156, 
“whereas  there  are  sensations,  perceptions,  etc.  [i.  e.  predis- 
positions and  consciousnesses]  which  are  not  subject  to 
depravity,  it  is  not  so  with  form.” 

Having  explained  the  nature  of  the  human  being  as  con- 
sisting of  the  five  groups,  the  next  thing  to  be  done  is  to 
show  the  causes  of  these  five  groups  and  how  their  several 
series  are  perpetuated.  All  this,  too,  must  be  done  without 
recourse  being  had  to  what  we  call  a First  Cause.  This  gives 
occasion  for  an  elaborate  theory  which  is  expressed  in  the 


Introductory  Discourse. 


formula  of  Dependent  Origination  (Puli  paticcasamuppada), 
also  called  the  middle  doctrine,  as  avoiding  the  doctrine  of  to 
ov  on  the  one  hand,  and  of  nihilism  or  the  denial  of  the  reality 
of  existence  on  the  other.  The  Buddhist  Sacred  Books  seem 
to  claim  Dependent  Origination  as  the  peculiar  discovery  of 
The  Buddha,  and  I suppose  they  would  have  us  understand 
that  he  invented  the  whole  formula  from  beginning  to  end. 
But  it  is  to  be  observed  that  the  formrda  repeats  itself,  that 
the  human  being  is  brought  into  existence  twice  — the  fii’st 
time  under  the  name  of  consciousness  and  name  and  form  and 
by  means  of  ignorance  and  karma,  the  second  time  in  hii-th 
and  by  means  of  desire  (with  its  four  branches  called  attach- 
ments) and  karma  again,  this  time  called  existence.  See  § 35. 
Therefore,  though  Buddliaghosa,  as  the  reader  will  see,  is  at 
great  pains  to  explain  this  repetition  as  purposely  intended 
for  practical  ends,  yet  one  is  much  inclined  to  surmise  that 
the  full  formula  in  its  present  shape  is  a piece  of  patchwork 
put  together  of  two  or  more  that  were  current  in  The  Buddlia’s 
time  and  by  him  — perhaps  expanded,  perhaps  contracted,  but 
at  any  rate  — made  into  one.  If  The  Buddha  added  to  the 
formula  of  Dependent  Origination,  it  would  appear  that  the 
adcUtion  consisted  in  the  first  two  propositions.  For  igno- 
rance, of  course,  is  the  opposite  of  wisdom,  and  wisdom,  or 
the  third  discipline,  that  is  to  say,  the  method  for  getting  rid 
of  ignorance,  is,  as  the  reader  will  see  in  the  Introductory 
Discourse  to  the  fourth  chapter  and  elsewhere  in  this  book. 
The  Buddlra’s  particular  contribution  to  the  science  of  medi- 
tation ; whereas  concentration,  or  the  second  discipline,  the 
method  for  opposing  desire,  he  had  learnt  from  his  teachers. 
In  § 37  these  first  two  propositions  are  omitted,  and  con- 
sciousness and  name-and-form  of  the  third  proposition  are 
made  mutually  dependent. 

The  same  antithesis  of  ignorance  and  desire  appears  also  to 


I 


Sentient  Existence. 


1 16 

be  present  in  the  threefold  fire  of  lust,  hatred,  and  infatuation, 
where  lust  and  hatred  can  be  viewed  as  but  the  two  opposite 
poles  of  the  same  feeling  and  will  then  together  stand  for 
desire,  while  infatuation  will  represent  ignorance. 

In  addition  to  my  remarks  on  attan  and  puggala  above,  it 
may  be  well  to  say  a few  words  in  regard  to  my  translations 
of  some  other  Pali  terms.  “Elements  of  being”  (dhamma) 
and  “constituents  of  being”  {saTikhdra)  are  often  used  sy- 
nonymously to  mean  the  individual  components  of  the  Five 
Groups ; but  when  dhamma  refers  to  the  twelve  terms  of  the 
formula.  Dependent  Origination,  I have  sometimes  used  the 
phrase  “factors  of  being.”  The  two  terms  dhamma  and 
sahkhdra  are  very  troublesome  to  render  into  English,  both 
because  they  each  of  them  mean  so  many  things  and  because 
their  ground  meamng  is  not  translatable  into  English,  being 
expressive  of  a different  pliilosophy.  Sahkhdra  means  what 
makes  or  what  is  made,  fasluoned,  or  put  together : we  should 
naturally  with  our  chfferent  beliefs  say,  creator  and  created 
things.  Everything  except  Nirvana  and  space  is  sahkhdra. 
Sahkhdra  as  a name  for  the  fourth  group,  I translate  by 
predispositions ; as  the  second  term  in  Dependent  Origination, 
by  karma.  Dhamma  means  any  established  law,  condition,  or 
fact,  either  of  nature  or  of  human  institutions.  It  is  the 
word  I render  by  Doctrine  when  it  signifies  The  Buddha’s 
teaclungs.  This  word  dhamma  occasioned  me  especial  diffi- 
culty when  used  in  § 74  to  characterize  the  subjects  of  the 
Fourth  Contemplation.  But  although  “ elements  of  being  ” 
is  a bad  rendering,  the  reader  need  not  be  led  astray,  as  all 
the  different  tlnngs  denoted  by  it  are  there  enumerated. 


M.i.426«]  § 13.  Questions  which  tend  not  to  Edification. 


II7 


§ 13.  QUESTIONS  WHICH  TEND  NOT  TO 
EDIFICATION. 

Sekmon  Number  1. 

§ 13  a.  — Translated  from  the  Majjhima-Nikaya,  and  constituting  Sutta  63. 

Thus  have  I heard. 

On  a certain  occasion  The  Blessed  One  was  dwelling  at 
Savatthi  in  Jetavana  monastery  in  Anathapindika’s  Park. 
Now  it  happened  to  the  venerable  Maluhkyaputta,  being  in 
seclusion  and  plunged  in  meditation,  that  a consideration 
presented  itself  to  his  mind,  as  follows  : — 

“ These  theories  which  The  Blessed  One  has  left  uneluci- 
dated, has  set  aside  and  rejected,  — that  the  world  is  eternal, 
that  the  world  is  not  eternal,  that  the  world  is  finite,  that  the 
world  is  infinite,  that  the  soul  and  the  body  are  identical,  that 
the  soul  is  one  thing  and  the  body  another,  that  the  saint  exists 
after  death,  that  the  saint  does  not  exist  after  death,  that  the 
saint  both  exists  and  does  not  exist  after  death,  that  the  saint 
neither  exists  nor  does  not  exist  after  death,  — these  The 
Blessed  One  does  not  elucidate  to  me.  And  the  fact  that 
The  Blessed  One  does  not  elucidate  them  to  me  does  not 
please  me  nor  suit  me.  Therefore  I will  draw  near  to  The 
Blessed  One  and  inquire  of  him  concerning  this  matter.  If 
The  Blessed  One  will  elucidate  to  me,  either  that  the  world  is 
eternal,  or  that  the  world  is  not  eternal,  or  that  the  world  is 
finite,  or  that  the  world  is  infinite,  or  that  the  soul  and  the 
body  are  identical,  or  that  the  soul  is  one  thing  and  the  body 
another,  or  that  the  saint  exists  after  death,  or  that  the  saint 
does  not  exist  after  death,  or  that  the  saint  both  exists  and 
does  not  exist  after  death,  or  that  the  saint  neither  exists 
nor  does  not  exist  after  death,  in  that  case  will  I lead  the  re- 
ligious life  under  The  Blessed  One.  If  The  Blessed  One  will 
not  elucidate  to  me,  either  that  the  world  is  eternal,  or  that 
the  world  is  not  eternal,  ...  or  that  the  saint  neither  exists 


Ii8 


II.  Sentient  Existence. 


[m.1.42627 


nor  does  not  exist  after  death,  in  that  case  will  I abandon 
religious  training  and  return  to  the  lower  life  of  a layman.” 

Then  the  venerable  Maluhkyaputta  arose  at  eventide  from 
his  seclusion,  and  drew  near  to  where  The  Blessed  One  was ; 
and  having  di-awn  near  and  greeted  The  Blessed  One,  he  sat 
down  respectfully  at  one  side.  And  seated  respectfully  at 
one  side,  the  venerable  Maluhkyaputta  spoke  to  The  Blessed 
One  as  follows : — 

“ Reverend  Sir,  it  happened  to  me,  as  I was  just  now  in 
seclusion  and  plunged  in  meditation,  that  a consideration  pre- 
sented itself  to  my  mind,  as  follows  : ‘ These  theories  wliich 
The  Blessed  One  has  left  unelucidated,  has  set  aside  and  re- 
jected, — that  the  world  is  eternal,  that  the  world  is  not  eter- 
nal, . . . that  the  saint  neither  exists  nor  does  not  exist 
after  death,  — these  The  Blessed  One  does  not  elucidate  to 
me.  And  the  fact  that  The  Blessed  One  does  not  elucidate 
them  to  me  does  not  please  me  nor  suit  me.  I will  di-aw  near 
to  The  Blessed  One  and  inquire  of  him  concerning  tliis  matter. 
If  The  Blessed  One  will  elucidate  to  me,  either  that  the  world 
is  eternal,  or  that  the  world  is  not  eternal,  ...  or  that  the 
saint  neither  exists  nor  does  not  exist  after  death,  in  that  case 
will  I lead  the  religious  life  under  The  Blessed  One.  If  The 
Blessed  One  Avill  not  elucidate  to  me,  either  that  the  world  is 
eternal,  or  that  the  world  is  not  eternal,  ...  or  that  the  saint 
neither  exists  nor  does  not  exist  after  death,  in  that  case 
will  I abandon  religious  training  and  return  to  the  lower  life 
of  a layman.’ 

“ If  The  Blessed  One  knows  that  the  world  is  eternal,  let 
The  Blessed  One  elucidate  to  me  that  the  world  is  eternal ; 
if  The  Blessed  One  knows  that  the  -world  is  not  eternal,  let 
The  Blessed  One  elucidate  to  me  that  the  world  is  not  eter- 
nal. If  The  Blessed  One  does  not  know  either  that  the  world 
is  eternal  or  that  the  world  is  not  eternal,  the  only  upright 
thing  for  one  who  does  not  know,  or  who  has  not  that  insight, 
is  to  say,  ‘ I do  not  know ; I have  not  that  insight.’ 

“ If  The  Blessed  One  knows  that  the  world  is  finite, . . . ’ 

“ If  The  Blessed  One  knows  that  the  soul  and  the  body 
are  identical,  . . . ’ 


M.i.427^]  § 13*  Questiojis  which  tend  not  to  Edification.  119 

“ If  The  Blessed  One  knows  that  the  saint  exists  after 
death,  . . . ’ 

“ If  The  Blessed  One  knows  that  the  saint  both  exists  and 
does  not  exist  after  death,  let  The  Blessed  One  elucidate  to 
me  that  the  saint  both  exists  and  does  not  exist  after  death ; 
if  The  Blessed  One  knows  that  the  saint  neither  exists  nor 
does  not  exist  after  death,  let  The  Blessed  One  elucidate  to 
me  that  the  saint  neither  exists  nor  does  not  exist  after  death. 
If  The  Blessed  One  does  not  know  either  that  the  saint  both 
exists  and  does  not  exist  after  death,  or  that  the  saint  neither 
exists  nor  does  not  exist  after  death,  the  only  upright  thing 
for  one  who  does  not  know,  or  who  has  not  that  msight,  is  to 
say,  ‘ I do  not  know  ; I have  not  that  insight.’  ” 

“ Pray,  Malunkyajmtta,  did  I ever  say  to  you,  ‘ Come, 
iMalunkyaputta,  lead  the  religious  life  rmder  me,  and  I will 
elucidate  to  you  either  that  the  world  is  eternal,  or  that  the 
world  is  not  eternal,  ...  or  that  the  saint  neither  exists  nor 
does  not  exist  after  death  ’ ? ” 

“Nay,  verily.  Reverend  Sir.” 

“ Or  did  you  ever  say  to  me,  ‘ Reverend  Sir,  I will  lead 
the  religious  life  under  The  Blessed  One,  on  condition  that 
The  Blessed  One  elucidate  to  me  either  that  the  world  is 
eternal,  or  that  the  world  is  not  eternal,  ...  or  that  the  saint 
neither  exists  nor  does  not  exist  after  death  ’ ? ” 

“ Nay,  verily.  Reverend  Sir.” 

“ So  you  acknowledge,  Malunkyaputta,  that  I have  not 
said  to  you,  ‘ Come,  Malunkyaputta,  lead  the  religious  life 
under  me  and  I will  elucidate  to  you  either  that  the  world  is 
eternal,  or  that  the  world  is  not  eternal,  ...  or  that  the  saint 
neither  exists  nor  does  not  exist  after  death ; ’ and  again  that 
you  have  not  said  to  me,  ‘ Reverend  Sir,  I will  lead  the  reli- 
gious life  under  The  Blessed  One,  on  condition  that  The 
Blessed  One  elucidate  to  me  either  that  the  world  is  eternal, 
or  that  the  world  is  not  eternal,  ...  or  that  the  saint  neither 
exists  nor  does  not  exist  after  death.’  That  being  the  case, 
vain  man,  Avhom  are  you  so  angrily  denouncing? 

“ iNIrduhkyaputta,  any  one  who  should  say,  ‘ I will  not 
lead  the  religious  life  under  The  Blessed  One  until  The 


120 


//.  Sentient  Existence. 


[M.i.428^ 


Blessed  One  shall  elucidate  to  me  either  that  the  world  is 
eternal,  or  that  the  world  is  not  eternal,  ...  or  that  the  saint 
neither  exists  nor  does  not  exist  after  death ; ’ — that  person 
would  die,  Maluhkyaputta,  before  The  Tathagata  had  ever 
elucidated  this  to  him. 

“ It  is  as  if,  Maluhkyaputta,  a man  had  been  wounded  hy 
an  arrow  tliickly  smeared  with  poison,  and  liis  friends  and  com- 
panions, his  relatives  and  kinsfolk,  were  to  procure  for  him  a 
j)hysician  or  surgeon ; and  the  sick  man  were  to  say,  ‘ I will 
not  have  this  arrow  taken  out  until  I have  learnt  whether 
the  man  who  wounded  me  belonged  to  the  warrior  caste,  or  to 
the  Brahman  caste,  or  to  the  agricultural  caste,  or  to  the  menial 
caste.’ 

“ Or  again  he  were  to  say,  ‘ I will  not  have  tins  arrow 
taken  out  until  I have  learnt  the  name  of  the  man  who 
wounded  me,  and  to  what  clan  he  belongs.’ 

“ Or  again  he  were  to  say,  ‘ I will  not  have  tliis  arrow 
taken  out  until  I have  learnt  whether  the  man  who  wounded 
me  w^as  tall,  or  short,  or  of  the  middle  height.’ 

“ Or  again  he  were  to  say,  ‘ I will  not  have  this  arrow 
taken  out  until  I have  learnt  whether  the  man  w'ho  wounded 
me  was  black,  or  dusky,  or  of  a yellow  skin.’ 

“ Or  again  he  were  to  say,  ‘ I will  not  have  this  arrow 
taken  out  until  I have  learnt  whether  the  man  who  wounded 
me  was  from  this  or  that  village,  or  town,  or  city.’ 

“ Or  again  he  were  to  say,  ‘ I will  not  have  this  arrow 
taken  out  until  I have  learnt  whether  the  how  which  wounded 
me  was  a capa,  or  a kodanda.’ 

“ Or  again  he  were  to  say,  ‘ I will  not  have  this  arrow 
taken  out  until  I have  learnt  whether  the  bow-string  which 
wounded  me  w^as  made  from  swallow-wort,  or  bamboo,  or 
sinew,  or  maruva,  or  from  milk-weed.’ 

“ Or  again  he  were  to  say,  ‘ I will  not  have  this  arrow 
taken  out  until  I have  learnt  whether  the  shaft  wliich 
wounded  me  was  a kaccha  or  a ropima.’ 

“ Or  again  he  were  to  say,  ‘ I will  not  have  tliis  arrow 
taken  out  until  I have  learnt  whether  the  shaft  which 
wounded  me  was  feathered  from  the  wings  of  a vultiu’e. 


M.i.429^]  § 13.  Questions  which  tend  not  to  Edification.  12 1 


or  of  a heron,  or  of  a falcon,  or  of  a peacock,  or  of  a 
sitliilahanu.’ 

“ Or  again  he  were  to  say,  ‘ I will  not  have  this  arrow 
taken  out  until  I have  learnt  whether  the  shaft  wliich 
wounded  me  was  wound  round  with  the  sinews  of  an  ox,  or 
of  a buffalo,  or  of  a ruru  deer,  or  of  a monkey.’ 

“ Or  again  he  were  to  say,  ‘ I will  not  have  this  arrow 
taken  out  until  I have  learnt  whether  the  arrow  which 
wounded  me  was  an  ordinary  arrow,  or  a claw-headed  arrow, 
or  a vekanda,  or  an  iron  arrow,  or  a calf-tooth  arrow,  or  a 
karavirapatta.’  That  man  would  die,  Malunkyaputta,  with- 
out ever  having  learnt  this. 

“ In  exactly  the  same  way,  Malunkyaputta,  any  one  who 
should  say,  ‘ I will  not  lead  the  religious  life  under  The 
Blessed  One  until  The  Blessed  One  shall  elucidate  to  me 
either  that  the  world  is  eternal,  or  that  the  world  is  not  eter- 
nal, ...  or  that  the  saint  neither  exists  nor  does  not  exist 
after  death ; ’ — that  person  would  die,  Malunkyaputta,  before 
The  Tathagata  had  ever  elucidated  this  to  him. 

“ The  religious  life,  Malunkyaputta,  does  not  depend  on 
the  dogma  that  the  world  is  eternal ; nor  does  the  religious 
life,  ]\Ialuhkyaputta,  depend  on  the  dogma  that  the  world  is 
not  eternal.  Whether  the  dogma  obtain,  Malunkyaputta, 
that  the  world  is  eternal,  or  that  the  world  is  not  eternal, 
there  still  remain  birth,  old  age,  death,  sorrow,  lamentation, 
misery,  grief,  and  despair,  for  the  extinction  of  which  in  the 
present  life  I am  prescribing. 

“ The  religious  life,  Malunkyaputta,  does  not  depend  on 
the  dogma  that  the  world  is  finite ; . . . 

“ The  religious  life,  Malunkyaputta,  does  not  depend  on 
the  dogma  that  the  soul  and  the  body  are  identical ; . . . 

“ The  religious  life,  Malunkyaputta,  does  not  depend  on 
the  dogma  that  the  saint  exists  after  death ; . . . 

“ The  religious  life,  Malunkyaputta,  does  not  depend  on 
the  dogma  that  the  saint  both  exists  and  does  not  exist  after 
death ; nor  does  the  religious  life,  Malunkyaputta,  depend  on 
the  dogma  that  the  saint  neither  exists  nor  does  not  exist  after 
death.  Whether  the  dogma  obtain,  Malunkyaputta,  that  the 


122 


II.  Sentient  Existence. 


[M.i.4316 


saint  both  exists  and  does  not  exist  after  death,  or  tiiat  the 
saint  neither  exists  nor  does  not  exist  after  death,  there  still 
remain  birth,  old  age,  death,  sorrow,  lamentation,  misery, 
grief,  and  despair,  for  the  extinction  of  which  in  the  present 
life  I am  prescribmg. 

“ Accordingly,  iNIaluhkyaputta,  bear  always  in  mind  what 
it  is  that  I have  not  elucidated,  and  what  it  is  that  I have  elu- 
cidated. And  what,  Malunkyaputta,  have  I not  elucidated  ? 
I have  not  elucidated,  ]\Ialunkyax)utta,  that  the  world  is  eter- 
nal ; I have  not  elucidated  that  the  world  is  not  eternal ; I 
have  not  elucidated  that  the  world  is  finite  ; I have  not  eluci- 
dated that  the  world  is  infinite ; I have  not  elucidated  that 
the  soul  and  the  body  are  identical ; I have  not  elucidated  that 
the  soul  is  one  thing  and  the  body  another ; I have  not  eluci- 
dated that  the  saint  exists  after  death  ; I have  not  elucidated 
that  the  saint  does  not  exist  after  death ; I have  not  elucidated 
that  the  saint  both  exists  and  does  not  exist  after  death ; I 
have  not  elucidated  that  the  saint  neither  exists  nor  does  not 
exist  after  death.  And  why,  Malunkyaputta,  have  I not 
elucidated  tliis?  Because,  Malunkyaputta,  this  profits  not, 
nor  has  to  do  with  the  fundamentals  of  religion,  nor  tends  to 
aversion,  absence  of  passion,  cessation,  quiescence,  the  super- 
natural faculties,  supreme  wisdom,  and  Nirvana ; therefore 
have  I not  elucidated  it. 

“ And  what,  IMalunkyaputta,  have  I elucidated  ? Misery, 
]\Ialuukyaputta,  have  I elucidated ; the  origin  of  misery  have 
I elucidated ; the  eessation  of  misery  have  I elucidated  ; and 
the  path  leading  to  the  cessation  of  misery  have  I elucidated. 
And  why,  IMaluhkyaputta,  have  I elucidated  this?  Be- 
cause, iMalunkyaputta,  this  does  profit,  has  to  do  with  the 
fundamentals  of  religion,  and  tends  to  aversion,  absence  of 
passion,  cessation,  quiescence,  knowledge,  supreme  wisdom, 
and  Nirvana;  therefore  have  I elucidated  it.  Accordingly, 
Malunkyaputta,  bear  alwa3’s  in  mind  what  it  is  that  I have 
not  elucidated,  and  what  it  is  that  I have  elucidated.” 

Thus  spake  The  Blessed  One;  and,  delighted,  the  ven- 
erable Maluhkj'aputta  applauded  the  speech  of  The  Blessed 
One. 


The  Lesser  Maloukyaputta  Sermon. 


M.i.4S3®']  § 13-  Questions  which  tend  not  to  Edification. 


123 


Sekmojt  Nu:mber  2. 

§ 13  h.  — Translated  from  the  Majjhima-Xrkaya,  and  constituting  Sutta  72. 

Thus  have  I heard. 

On  a certain  occasion  The  Blessed  One  was  dwelling  at 
Savatthi  in  Jetavana  monastery  in  Anathapindika’s  Park. 
Then  drew  near  Vaccha,  the  wandering  ascetic,  to  where  The 
Blessed  One  was;  an’d  having  di-awn  near,  he  greeted  The 
Blessed  One  ; and  having  passed  the  compliments  of  friend' 
ship  and  civility,  he  sat  down  respectfully  at  one  side.  And 
seated  respectfully  at  one  side,  V accha,  the  wandering  ascetic, 
spoke  to  The  Blessed  One  as  follows  : — 

“ How  is  it,  Gotama  ? Does  Gotama  hold  that  the  world 
is  eternal,  and  that  this  view  alone  is  true,  and  every  other 
false?” 

“Nay,  Vaccha.  I do  not  hold  that  the  world  is  eternal, 
and  that  this  view  alone  is  true,  and  every  other  false.” 

“ But  how  is  it,  Gotama  ? Does  Gotama  hold  that  the 
world  is  not  eternal,  and  that  this  view  alone  is  true,  and  every 
other  false  ? ” 

“Nay,  Vaccha.  I do  not  hold  that  the  world  is  not 
eternal,  and  that  this  view  alone  is  true,  and  every  other 
false.” 

“ How  is  it,  Gotama  ? Does  Gotama  hold  that  the  world 
is  finite,  . . .” 

“ How  is  it,  Gotama  ? Does  Gotama  hold  that  the  soul 
and  the  body  are  identical,  . . .” 

“ How  is  it,  Gotama  ? Does  Gotama  hold  that  the  saint 
exists  after  death,  . . .” 

“ How  is  it,  Gotama  ? Does  Gotama  hold  that  the  saint 
both  exists  and  does  not  exist  after  death,  and  that  this  view 
alone  is  true,  and  every  other  false  ? ” 

“Nay,  Vaccha.  I do  not  hold  that  the  saint  both  exists 
and  does  not  exist  after  death,  and  that  this  view  alone  is  true, 
and  every  other  false.” 

“ But  how  is  it,  Gotama  ? Does  Gotama  hold  that  the 
saint  neither  exists  nor  does  not  exist  after  death,  and  that 
this  view  alone  is  true,  and  every  other  false  ? ” 


124 


II.  Sentient  Existence. 


[M.i.4855 


“ Nay,  Vaccha.  I do  not  hold  that  the  saint  neither  exists 
nor  does  not  exist  after  death,  and  that  this  view  alone  is  true, 
and  every  other  false.” 

“ How  is  it,  Gotama,  that  when  you  are  asked,  ‘ Does  the 
monk  Gotama  hold  that  the  world  is  eternal,  and  that  this 
view  alone  is  true,  and  every  other  false  ? ’ you  reply,  ‘ Nay, 
Vaccha.  I do  not  hold  that  the  world  is  eternal,  and  that 
this  view  alone  is  true,  and  every  other  false  ’ ? 

“ But  how  is  it,  Gotama,  that  when  you  are  asked,  ‘ Does 
the  monk  Gotama  hold  that  the  world  is  not  eternal,  and  that 
this  view  alone  is  true,  and  every  other  false  ? ’ you  reply, 
‘Nay,  Vaccha.  I do  not  hold  that  the  world  is  not  eternal, 
and  that  this  view  alone  is  true,  and  every  other  false  ’ ? 

“ How  is  it,  Gotama,  that  when  you  are  asked,  ‘ Does 
Gotama  hold  that  the  world  is  finite, 

“ How  is  it,  Gotama,  that  when  you  are  asked,  ‘ Does 
Gotama  hold  that  the  soul  and  the  body  are  identical,  . . .’  ? 

“ How  is  it,  Gotama,  that  when  you  are  asked,  ‘ Does 
Gotama  hold  that  the  saint  exists  after  death,  . . .’  ? 

“ How  is  it,  Gotama,  that  when  you  are  asked,  ‘ Does  the 
monk  Gotama  hold  that  the  saint  both  exists  and  does  not 
exist  after  death,  and  that  this  view  alone  is  true,  and  every 
other  false?’  you  reply,  ‘Nay,  Vaccha.  I do  not  hold  that 
the  saint  both  exists  and  does  not  exist  after  death,  and  that 
this  view  alone  is  true,  and  every  other  false  ’ ? 

“ But  how  is  it,  Gotama,  that  when  you  are  asked,  ‘ Does 
the  monk  Gotama  hold  that  the  saint  neither  exists  nor  does 
not  exist  after  death,  and  that  this  view  alone  is  true,  and 
every  other  false?’  you  reply,  ‘ Nay,  Vaccha.  I do  not  hold 
that  the  saint  neither  exists  nor  does  not  exist  after  death,  and 
that  this  view  alone  is  true,  and  every  other  false  ’ ? What 
objection  does  Gotama  perceive  to  these  theories  that  he  has 
not  adopted  any  one  of  them  ? ” 

“ V accha,  the  theory  that  the  world  is  eternal,  is  a jungle, 
a wilderness,  a puppet-show,  a writhing,  and  a fetter,  and  is 
coupled  with  misery,  ruin,  despair,  and  agony,  and  does  not 
tend  to  aversion,  absence  ot  passion,  cessation,  quiescence, 
knowledge,  supreme  wisdom,  and  Nirvana. 


M.i.486*]  § 13.  Questions  which  tend  not  to  Edification. 


125 


“ Vaccha,  the  theory  that  the  saint  neither  exists  nor  does 
not  exist  after  death,  is  a jungle,  a wilderness,  a puppet-show, 
a writhing,  and  a fetter,  and  is  coupled  with  misery,  ruin, 
despair,  and  agony,  and  does  not  tend  to  aversion,  absence  of 
passion,  cessation,  quiescence,  knowledge,  supreme  wisdom, 
and  Nirvana. 

“ This  is  the  objection  I perceive  to  these  theories,  so  that 
I have  not  adopted  any  one  of  them.” 

“ But  has  Gotama  any  theory  of  his  own  ? ” 

“ The  Tathagata,  O Vaccha,  is  free  from  all  theories ; but 
this,  Yaccha,  does  The  Tathagata  know,  — the  natui’e  of 
form,  and  how  form  arises,  and  how  form  perishes ; the 
nature  of  sensation,  and  how  sensation  arises,  and  how  sen- 
sation perishes  ; the  nature  of  perception,  and  how  perception 
arises,  and  how  perception  perishes ; the  nature  of  the  predis- 
positions, and  how  the  predispositions  arise,  and  how  the  pre- 
dispositions perish;  the  nature  of  consciousness,  and  how 
consciousness  arises,  and  how  consciousness  perishes.  There- 
fore say  I that  The  Tathagata  has  attained  deliverance  and  is 
free  from  attachment,  inasmuch  as  all  imaginings,  or  agita- 
tions, or  proud  thoughts  concerning  an  Ego  or  an^’thing 
pertaining  to  an  Ego,  have  perished,  have  faded  away,  have 
ceased,  have  been  given  up  and  relinquished.” 

“ But,  Gotama,  where  is  the  priest  reborn  who  has  attained 
to  this  deliverance  for  his  mind  ? ” 

“ Vaccha,  to  say  that  he  is  reborn  would  not  fit  the  case.” 
“ Then,  Gotama,  he  is  not  reborn.” 

“Vaccha,  to  say  that  he  is  not  reborn  would  not  fit  the 
case.” 

“ Then,  Gotama,  he  is  both  reborn  and  is  not  reborn.” 
“Vaccha,  to  say  that  he  is  both  reborn  and  not  reborn 
would  not  fit  the  case.” 

“ Then,  Gotama,  he  is  neither  reborn  nor  not  reborn.” 
“Vaccha,  to  say  that  he  is  neither  reborn  nor  not  reborn 
would  not  fit  the  case.” 

“ When  I say  to  you,  ‘ But,  Gotama,  where  is  the  priest 
reborn  who  has  attained  to  this  deliverance  for  his  mind  ? ’ 
you  reply,  ‘Vaccha,  to  say  that  he  is  reborn  would  not  fit 


126 


II.  Sentient  Existence. 


[M.i.4S6« 


the  case.’  And  when  I say  to  yon,  ‘ Then,  Gotama,  he  is 
not  reborn,’  you  reply,  ‘ Vaccha,  to  say  that  he  is  not  reborn 
would  not  fit  the  case.’  And  when  I say  to  you,  ‘ Then,  Go- 
tama, he  is  both  reborn  and  not  reborn,  ‘ you  reply,  ‘ Vaccha, 
to  say  that  he  is  both  reborn  and  not  reborn  would  not  fit  the 
case.’  And  when  I say  to  you,  ‘ Then,  Gotama,  he  is  neither 
reborn  nor  not  reborn,’  you  reply,  ‘Vaccha,  to  say  that  he  is 
neither  reborn  nor  not  reborn  would  not  fit  the  case.’  Gotama, 
I am  at  a loss  what  to  think  in  this  matter,  and  I have  become 
greatly  confused,  and  the  faith  in  Gotama  inspu'ed  by  a former 
conversation  has  now  disappeared.” 

“ Enough,  O Vaccha  I Be  not  at  a loss  what  to  think  in 
this  matter,  and  be  not  greatly  confused.  Profound,  O 
Vaccha,  is  this  doctrine,  recondite,  and  difficult  of  compre- 
hension, good,  excellent,  and  not  to  be  reached  by  mere  rea- 
soning, subtde,  and  intelligible  only  to  the  wise  ; and  it  is  a 
hard  doctrine  for  you  to  learn,  who  belong  to  another  sect, 
to  another  faith,  to  another  persuasion,  to  another  discij)line, 
and  sit  at  the  feet  of  another  teacher.  Therefore,  Vaccha, 
I will  now  question  }’ou,  and  do  you  make  answer  as  may 
seem  to  you  good.  What  think  you,  Vaccha  ? Suppose  a 
fire  were  to  burn  in  front  of  you,  would  you  be  aware  that  the 
fire  was  burning  in  front  of  you  ? ” 

“ Gotama,  if  a fire  were  to  burn  in  front  of  me,  I should 
be  aware  that  a fire  was  burning  in  fi'ont  of  me.” 

But  suppose,  Vaccha,  some  one  were  to  ask  you,  ‘ On 
what  does  this  fire  that  is  burning  in  front  of  you  depend  ? ’ 
what  would  you  answer,  Vaccha  ? ” 

“ Gotama,  if  some  one  were  to  ask  me,  ‘ On  what  does  this 
fire  that  is  hui-ning  in  front  of  you  depend  ? ’ I would  answer, 
Gotama,  ‘ It  is  on  fuel  of  grass  and  wood  that  this  fire  that  is 
bui’ning  in  front  of  me  depends.’  ” 

“ But,  Vaccha,  if  the  fire  in  front  of  you  were  to  become 
extinct,  would  you  be  aware  that  the  fire  in  front  of  you  had 
become  extinct?” 

“ Gotama,  if  the  fire  in  front  of  me  were  to  become  ex- 
tinct, I should  be  aware  that  the  fire  in  front  of  me  had  become 
extinct.” 


M.i.487'^]  § 13-  Questions  which  tend  not  to  Edification. 


127 


“ But,  Yacclia,  if  some  one  were  to  ask  you,  ‘ In  which 
direction  has  that  fii'e  gone,  — east,  or  Avest,  or  north,  or 
south  ? ’ Avhat  would  you  say,  O Yaccha  ? ” 

“ The  question  would  not  fit  the  case,  Gotama.  For  the 
fire  winch  depended  on  fuel  of  grass  and  Avood,  when  that  fuel 
has  all  gone,  and  it  can  get  no  other,  being  thus  Avithout  nutri- 
ment, is  said  to  be  extinct.” 

“ In  exactly  the  same  Avay,  Yaccha,  all  form  by  which  one 
could  predicate  the  existence  of  the  saint,  all  that  form  has 
been  abandoned,  uprooted,  pulled  out  of  the  ground  like 
a palmyra-tree,  and  become  non-existent  and  not  liable  to 
spring  up  again  in  the  future.  The  saint,  O Yaccha,  who  has 
been  released  from  what  is  styled  form,  is  deep,  immeasui'able, 
unfathomable,  like  the  mighty  ocean.  To  say  that  he  is  reborn 
would  not  fit  the  case.  To  say  that  he  is  not  reborn  would 
not  fit  the  case.  To  say  that  he  is  both  reborn  and  not  reborn 
would  not  fit  the  case.  To  say  that  he  is  neither  reborn  nor 
not  reborn  would  not  fit  the  case. 

“ All  sensation  . . . 

“ All  perception  . . . 

“ All  the  predispositions  . . . 

“ All  consciousness  by  which  one  could  predicate  the  exist- 
ence of  the  saint,  all  that  consciousness  has  been  abandoned, 
uprooted,  pulled  out  of  the  ground  like  a palmyra-tree,  and 
become  non-existent  and  not  liable  to  spring  up  again  in  the 
future.  The  saint,  O Yaccha,  who  has  been  released  from 
what  is  styled  consciousness,  is  deep,  immeasurable,  unfathom- 
able, like  the  mighty  ocean.  To  say  that  he  is  reborn  would 
not  fit  the  case.  To  say  that  he  is  not  reborn  would  not  fit 
the  case.  To  say  that  he  is  both  reborn  and  not  reborn  would 
not  fit  the  case.  To  say  that  he  is  neither  reborn  nor  not 
reborn  would  not  fit  the  case.” 

When  The  Blessed  One  had  thus  spoken,  Yaccha,  the 
wandering  ascetic,  spoke  to  him  as  follows : 

“ It  is  as  if,  O Gotama,  there  were  a mighty  sal-tree  near 
to  some  village  or  town,  and  it  were  to  lose  its  dead  branches 
and  twigs,  and  its  loose  shreds  of  bark,  and  its  unsound  Avood, 
so  that  afterwards,  free  from  those  branches  and  twigs,  and 


128 


II.  Sentient  Existence. 


the  loose  shreds  of  hark,  and  the  unsound  wood,  it  were  to 
stand  neat  and  clean  in  its  strength.  In  exactly  the  same 
way  doth  the  word  of  Gotama,  free  from  branches  and  twigs, 
and  from  loose  shreds  of  bark,  and  from  unsound  wood,  stand 
neat  and  clean  in  its  strength.  O wonderful  is  it,  Gotama ! 
O wonderful  is  it,  Gotama  ! It  is  as  if,  O Gotama,  one  were 
to  set  up  that  Avhich  was  overturned ; or  were  to  disclose 
that  which  was  hidden ; or  were  to  point  out  the  way  to  a 
lost  traveller ; or  were  to  carry  a lamp  into  a dark  place,  that 
they  who  had  ej^es  might  see  forms.  Even  so  has  Gotama 
expounded  the  Doctrine  in  many  different  ways.  I betake 
myself  to  Gotama  for  refuge,  to  the  Doctrine,  and  to  the  Con- 
gregation of  the  priests.  Let  Gotama  receive  me  who  have 
betaken  myself  to  him  for  refuge,  and  aecept  me  as  a disciple 
from  this  day  forth  as  long  as  life  shall  last.” 

The  Aggi-Vacchagotta  Sermon. 


§ 14.  KING  MILINDA  AND  NAGASENA  COME  TO  AN 
UNDERSTANDING. 

Translated  from  the  Jlilindapanha  (28^®). 

Said  the  king,  “ Bhante  Nagasena,  will  you  converse  with 
me?” 

“Your  majesty,  if  you  will  converse  with  me  as  the  wise 
converse,  I will ; hut  if  you  converse  with  me  as  kings  con- 
verse, I will  not.” 

“ Bhante  Nagasena,  how  do  the  wise  converse?  ” 

“Your  majesty,  when  the  wise  converse,  whether  they 
become  entangled  by  their  opponents’  arguments  or  extricate 
themselves,  whether  they  or  their  opponents  are  corivicted  of 
error,  whetlier  their  own  superiority  or  that  of  their  opponents 
is  established,  nothing  in  all  this  can  make  them  angry.  Thus, 
your  majesty,  do  the  wise  converse.” 

“ And  how,  bhante,  do  kings  converse  ? ” 

“ Your  majesty,  when  kings  converse,  they  advance  a pro- 
position, and  whoever  opposes  it,  they  order  his  punishment. 


Mil.29^]  § 14.  King  Milinda  Nagasena  come  to  anUnderstanding.  129 


saying,  ‘ Punish  this  fellow ! ’ Thus,  your  majesty,  do  kings 
converse.” 

“ Bhante,  I will  converse  as  the  wise  converse,  not  as 
kings  do.  Let  your  worship  converse  in  all  confidence.  Let 
your  worslup  converse  as  unrestrainedly  as  if  with  a priest  or 
a novice  or  a lay  disciple  or  a keeper  of  the  monastery  grounds. 
Be  not  afraid  ! ” 

“Very  well,  your  majesty,”  said  the  elder  in  assent. 


§ 15.  THERE  IS  NO  EGO. 

§ 15  a.  — Translated  from  the  Milindapanha  (25^. 


O' 


Then  drew  near  Milinda  the  king  to  where  the  venerable 
Nagasena  was;  and  having  drawn  near,  he  greeted  the  ven- 
erable Nagasena ; and  having  passed  the  compliments  of 
friendship  and  civility,  he  sat  down  respectfully  at  one  side. 
And  the  venerable  Nagasena  returned  the  greeting ; by  which, 
verily,  he  won  the  heart  of  king  iMilinda. 

And  Mdinda  the  king  spoke  to  the  venerable  Nagasena  as 
follows : — 

“ How  is  your  reverence  called  ? Bhante,  what  is  your 
name  ? ” 

“ Your  majesty,  I am  called  Nagasena ; my  fellow-priests, 
your  majesty,  address  me  as  Nagasena:  but  whether  parents 
give  one  the  name  Nagasena,  or  Surasena,  or  Virasena,  or 
Sihasena,  it  is,  nevertheless,  your  majesty,  but  a way  of 
counting,  a term,  an  appellation,  a convenient  designation,  a 
mere  name,  this  Nagasena;  for  there  is  no  Ego  here  to  be 
found.” 

Then'  said  Milinda  the  king,  — 

“ Listen  to  me,  my  lords,  ye  five  hundred  Yonakas,  and  ye 
eighty  thousand  priests!  Nagasena  here  says  thus:  ‘There 
is  no  Ego  here  to  be  found.’  Is  it  possible,  pray,  for  me  to 
assent  to  what  he  says  ? ” 

And  IMilinda  the  king  spoke  to  the  venerable  Nagasena  as 
follows : — 


9 


130 


II.  Sentient  Existence, 


[Mil.2Si8 


“Bliante  Xagasena,  if  there  is  no  Ego  to  be  found,  who 
is  it  then  furnishes  you  priests  -nith  the  priestly  requisites, 
— robes,  food,  bedding,  and  medieine,  the  reliance  of  the 
sick  ? who  is  it  makes  use  of  the  same  ? who  is  it  keeps  the 
precepts  ? who  is  it  applies  himself  to  meditation  ? who  is  it 
realizes  the  Paths,  the  Fruits,  and  Nirvana  ? who  is  it  destroys 
life  ? who  is  it  takes  w'hat  is  not  given  him  ? who  is  it  com- 
mits immorality  ? who  is  it  tells  lies  ? who  is  it  drinks  intoxi- 
cating liquor  ? who  is  it  commits  the  five  crimes  that  constitute 
‘ proximate  karma  ’ ? ^ In  that  case,  there  is  no  merit ; there 
is  no  demerit ; there  is  no  one  who  does  or  causes  to  be  done 
meritorious  or  demeritorious  deeds ; neither  good  nor  evil 
deeds  can  have  any  fruit  or  result.  Bhante  Nagasena,  neither 
is  he  a murderer  who  kills  a priest,  nor  can  you  priests,  bhante 
Nagasena,  have  any  teacher,  preceptor,  or  ordination.  When 
you  saj',  ‘My  fellow-priests,  your  majesty,  address  me  as  Na- 
gasena,’ what  then  is  this  Nagasena?  Pray,  bhante,  is  the 
hair  of  the  head  Nagasena?” 

“ Nay,  verily,  your  majesty.” 

“ Is  the  hair  of  the  body  Nagasena? ” 

“Nay,  verily,  your  majesty.” 

“Are  nails  . . . teeth  . . . skin  . . . flesh  . . . sinews 

. . . hones  • . . marrow  of  the  bones  . . . kidneys  . . . heart 

. . . liver  . . . pleura  . . . spleen  . . . lungs  . . . intes- 
tines . . . mesentery  . . . stomach  . . . faeces  . . . bile  . . . 

phlegm  . . . pus  . . . blood  . . . sweat  . . . fat  . . . tears 
. . . l5Tnph  . . . saliva  . . . snot  . . . sjmovial  fluid  . . . 
urine  . . . brain  of  the  head  Nagasena?  ” 

“ Nay,  verily,  your  majesty.” 

1 Translated  from  the  S^asangaha,  as  quoted  in  Trenckner’s  note  to 
this  passage : 

“ By  proximate  karma  is  meant  karma  that  ripens  in  the  next  exist- 
ence. To  show  what  this  is,  I [the  author  of  the  Sarasangaha]  give  the 
following  passage  from  the  Atthanasutta  of  the  first  book  of  the  Augut- 
tara-Xikaya : — ‘ It  is  an  impossibility,  O priests,  the  case  can  never  occur, 
that  an  individual  imbued  with  the  correct  doctrine  should  deprive  his 
mother  of  life,  should  deprive  his  father  of  life,  should  deprive  a saint  of 
life,  should  in  a revengeful  spirit  cause  a bloody  wound  to  a Tathagata, 
should  cause  a schism  in  the  church.  This  is  an  impossibility.’” 


Mil.2612] 


§ 15.  There  is  no  Ego. 


131 


“Is  now,  bliante,  form  Nagasena?” 

“ Nay,  verily,  your  majesty.” 

“Is  sensation  Nagasena?” 

“Nay,  verily,  your  majesty.” 

“Is  perception  Nagasena?  ” 

“ Nay,  verily,  your  majesty.” 

“Are  the  predispositions  Nagasena?” 

“Nay,  verily,  your  majesty.” 

“Is  consciousness  Nagasena?” 

“ Nay,  verily,  your  majesty.” 

“ Are,  then,  bhante,  form,  sensation,  perception,  the  pre- 
dispositions, and  consciousness  unitedly  Nagasena?” 

“ Nay,  verily,  your  majesty.” 

“ Is  it,  then,  bhante,  something  besides  form,  sensation, 
perception,  the  predispositions,  and  consciousness,  which  is 
Nagasena?  ” 

“ Nay,  verily,  your  majesty.” 

“ Bhante,  although  I question  you  very  closely,  I fail  to 
discover  any  Nagasena.  Verily,  now,  bhante,  Nagasena  is  a 
mere  empty  sound.  What  Nagasena  is  there  here  ? Bhante, 
you  speak  a falsehood,  a lie  : there  is  no  Nagasena.” 

Then  the  venerable  Nagasena  spoke  to  Milinda  the  king 
as  follows : — 

“ Your  majesty,  you  are  a delicate  prince,  an  exceedingly 
delicate  prince  ; and  if,  your  majesty,  you  walk  in  the  middle 
of  the  day  on  hot  sandy  ground,  and  you  tread  on  rough  grit, 
gravel,  and  sand,  your  feet  become  sore,  your  body  tired,  the 
mind  is  oppressed,  and  the  body-consciousness  suffers.  Pray, 
did  you  come  afoot,  or  riding  ? ” 

“ Bhante,  I do  not  go  afoot : I came  in  a chariot.” 

“Your  majesty,  if  you  came  in  a chariot,  declare  to  me 
the  chariot.  Pray,  your  majesty,  is  the  pole  the  chariot?” 

“ Nay,  verily,  bhante.” 

“ Is  the  axle  the  chariot  ? ” 

“ Nay,  verily,  bhante.” 

“Are  the  wheels  the  chariot?  ” 

“ Nay,  verily,  bhante.” 

“ Is  the  chariot-body  the  chariot  ? ” 


132 


II.  Sentient  Existence. 


[MU.275 


“Nay,  verily,  bliante.” 

“ Is  the  banner-staff  the  chariot  ? ” 

“Nay,  verily,  bhante.” 

“ Is  the  yoke  the  chariot  ? ” 

“Nay,  verily,  bhante.” 

“ Are  the  reins  the  chariot  ? ” 

“ Nay,  verily,  bhante.” 

“ Is  the  goading-stick  the  chariot  ? ” 

“ Nay,  verily,  bhante.” 

“ Pray,  your  raajesty,  are  pole,  axle,  wheels,  chariot-body, 
banner-staff,  yoke,  reins,  and  goad  unitedly  the  chariot  ? ” 

“ Nay,  verily,  bhante.” 

“ Is  it,  then,  your  majesty,  something  else  besides  pole, 
axle,  wheels,  chariot-body,  banner-staff,  yoke,  reins,  and  goad 
which  is  the  chariot  ? ” 

“ Nay,  verily,  bhante.” 

“Your  majesty,  although  I question  you  very  closely,  I 
fail  to  discover  any  chariot.  Verily  now,  your  majesty,  the 
word  chariot  is  a mere  empty  sound.  What  chariot  is  there 
here  ? Your  majesty,  you  speak  a falsehood,  a lie : there  is 
no  chariot.  Your  majesty,  you  are  the  chief  king  in  all  the 
continent  of  India  ; of  whom  are  you  afraid  that  you  speak  a 
lie  ? Listen  to  me,  my  lords,  ye  five  hundred  Yonakas,  and 
ye  eighty  thousand  priests ! ]\Iilinda  the  king  here  says 
thus : ‘ I came  in  a chariot ; ’ and  being  requested,  ‘ Your 
majesty,  if  you  came  in  a chariot,  declare  to  me  the  chariot,’ 
he  fails  to  produce  any  chariot.  Is  it  possible,  pray,  for  me 
to  assent  to  what  he  says  ? ” 

When  he  had  thus  spoken,  the  five  hundred  Yonakas 
applauded  the  venerable  Nagasena  and  spoke  to  IMilinda  the 
kincr  as  follows : — 

O 

“ Now,  your  majesty,  answer,  if  you  can.” 

Then  Milinda  the  king  spoke  to  the  venerable  Nagasena 
as  follows : — 

“Bhante  Nagasena,  I speak  no  lie  : the  word  ‘chariot’  is 
but  a way  of  counting,  term,  appellation,  convenient  desig- 
nation, and  name  for  pole,  axle,  wheels,  chariot-body,  and 
banner-staff.” 


Mil. 27®’] 


§ 15.  There  is  no  Ego. 


133 


“ Thorouglily  well,  your  majesty,  do  you  understand  a 
chariot.  In  exactly  the  same  way,  your  majesty,  in  respect  of 
me,  Nagasena  is  but  a way  of  counting,  term,  appellation, 
convenient  designation,  mere  name  for  the  hair  of  my  head, 
hair  of  my  body  . . . brain  of  the  head,  form,  sensation,  percep- 
tion, the  predispositions,  and  consciousness.  But  in  the  abso- 
lute sense  there  is  no  Ego  here  to  be  found.  And  the  priestess 
Vajira,  your  majesty,  said  as  follows  in  the  presence  of  The 
Blessed  One : — 

“ ‘ Even  as  the  word  of  “ chariot”  means 
That  members  join  to  frame  a whole ; 

So  when  the  Groups  appear  to  view, 

We  use  the  phrase,  “A  living  being.^”’” 

“It  is  wonderful,  bhante  Nagasena!  It  is  marvellous, 
bhante  Nagasena!  Brilliant  and  prompt  is  the  wit  of  your 
replies.  If  The  Buddha  were  alive,  he  would  applaud.  Well 
done,  well  done,  Nagasena!  Brilliant  and  prompt  is  the  wit 
of  your  replies.” 

§ 15  6.  — Translated  from  the  Yisuddhi-Magga  (chap,  xviii.). 

Just  as  the  word  “ chariot  ” is  but  a mode  of  expression 
for  axle,  wheels,  chariot-body,  pole,  and  other  constituent 
members,  placed  in  a certain  relation  to  each  other,  but  when 
we  come  to  examine  the  members  one  by  one,  we  discover  that 
in  the  absolute  sense  there  is  no  chariot ; and  just  as  the  word 
“ house  ” is  but  a mode  of  expression  for  wood  and  other  con- 
stituents of  a house,  surrounding  space  in  a certain  relation, 
but  in  the  absolute  sense  there  is  no  house  ; and  just  as  the 
word  “ fist  ” is  but  a mode  of  expression  for  the  fingers,  the 
thumb,  etc.,  in  certain  relation ; and  the  word  “ lute  ” for 
the  body  of  the  lut=*  - ^+rings,  etc. ; “ army  ” for  elephants, 
horses,  etc. ; “ ^(*^7  for  r.oriifi cations,  houses,  gates,  etc. ; 
“ tree  ” for  trunk, ) f*^^^ohes,  folia^p  ptc.,  in  a certain  relation, 
but  when  we  cn— ‘6  to  examine  che  parts  one  by  one,  we  dis- 
cover that  in  absolute  sense  there  10  iio  tree ; in  exactly 
the  same  wa;^-  words  “ living  entity  ” and  “ Ego  ” are  but 

^ That  « a living  entity.” 

/ 


\ 


134 


II.  Sentient  Existence. 


[Vis.xviiL 


a mode  of  expression  for  the  j)resence  of  the  five  attacliment 
groups,  but  when  we  come  to  examine  the  elements  of  being 
one  by  one,  we  discover  that  in  the  absolute  sense  there  is  no 
living  entity  there  to  form  a basis  for  such  figments  as  “ I 
am,”  or  “ I ” ; in  other  words,  that  in  the  absolute  sense  there 
is  only  name  and  form.  The  insight  of  him  who  perceives 
this  is  called  knowledge  of  the  truth. 

He,  however,  who  abandons  this  knowledge  of  the  truth 
and  believes  in  a living  entity  must  assume  either  that  this  liv- 
ing entity  Avill  perish  or  that  it  will  not  perish.  If  he  assume 
that  it  will  not  perish,  he  falls  into  the  heresy  of  the  persist- 
ence of  existences ; or  if  he  assume  that  it  will  perish,  he 
falls  into  that  of  the  annihilation  of  existences.  And  why  do 
I say  so  ? Because,  just  as  sour  cream  has  milk  as  its  ante- 
cedent, so  nothing  here  exists  but  what  has  its  own  ante- 
cedents.^ To  say,  “ The  li-vdng  entity  persists,”  is  to  fall 
short  of  the  truth ; to  say,  “ It  is  annihilated,”  is  to  outrun 
the  truth.  Therefore  has  The  Blessed  One  said : — 

“ There  are  two  heresies,  O priests,  which  possess  both 
gods  and  men,  by  which  some  fall  short  of  the  truth,  and 
some  outrun  the  truth ; but  the  intelligent  know  the  truth. 

“ And  how,  O priests,  do  some  fall  short  of  the  truth  ? 

“ O priests,  gods  and  men  delight  in  existence,  take 
pleasure  in  existence,  rejoice  in  existence,  so  that  when  the 
Doctrine  for  the  cessation  of  existence  is  preached  to  them, 
their  minds  do  not  leap  toward  it,  are  not  favorably  disposed 
toward  it,  do  not  rest  in  it,  do  not  adopt  it. 

“ Thus,  O priests,  do  some  fall  short  of  the  truth. 

“ And  how,  O priests,  do  some  outrun  the  truth  ? 

“ Some  are  distressed  at,  ashamed  of,  and  loathe  exist- 
ence, and  welcome  the  thought  of  non-existence,  saying,  ‘ See 
here  ! When  they  say  that  on  the  disroUition  of  the  body  this 
Ego  is  annihilated,  perishes,  aa;  al  exist  after  death, 

that  is  good,  that  is  excclle’  4 that  is  as  should  be.’ 

“ Thus,  O priests,  do  sofi^®  outrun  tht^p-^ruth. 

“And  how.  0 priests,  cjo  the  intelligi.*at  know  the 
truth  ? , 


J See  pages  2-St?-tO. 


Vis.xviii.] 


§15.  There  is  no  Ego. 


135 


“ We  may  have,  O priests,  a priest  who  knows  things  as 
they  really  are,  and  knowing  things  as  they  really  are,  he  is 
on  the  road  to  aversion  for  things,  to  absence  of  passion  for 
them,  and  to  cessation  from  them. 

“ Thus,  O priests,  do  the  intelligent  know  the  truth.” 

§ 15  c.  — Translated  from  the  Maha-Nidaua-Sutta  (256^1)  of  the  Digha- 

Xikaya. 

“ In  regard  to  the  Ego,  Ananda,  what  are  the  views  held 
concerning  it  ? 

“ In  regard  to  the  Ego,  Ananda,  either  one  holds  the  view 
that  sensation  is  the  Ego,  saying,  ‘ Sensation  is  my  Ego ; ’ 

“ Or,  in  regard  to  the  Ego,  Ananda,  one  holds  the  view, 
‘Verily,  sensation  is  not  my  Ego;  my  Ego  has  no  sen- 
sation ; ’ 

“ Or,  in  regard  to  the  Ego,  Ananda,  one  holds  the  view, 
‘ Verily,  neither  is  sensation  my  Ego,  nor  does  my  Ego  have 
no  sensation.  My  Ego  has  sensation  ; my  Ego  possesses  the 
faculty  of  sensation.’  ^ 

“ In  the  above  case,  Ananda,  where  it  is  said,  ‘ Sensation 
is  my  Ego,’  reply  should  be  made  as  follows  : ‘ Brother,  there 
are  three  sensations : the  pleasant  sensation,  the  unpleasant 
sensation,  and  the  indifferent  sensation.  Which  of  these  three 
sensations  do  you  hold  to  be  the  Ego  ? ’ 

“ Whenever,  Ananda,  a person  experiences  a pleasant  sen- 
sation, he  does  not  at  the  same  time  experience  an  unpleasant 
sensation,  nor  does  he  experience  an  indifferent  sensation; 
only  the  pleasant  sensation  does  he  then  feel.  Whenever, 
Ananda,  a person  experiences  an  unpleasant  sensation,  he 
does  not  at  the  same  time  experience  a pleasant  sensation, 
nor  does  he  experience  an  indifferent  sensation ; only  the  un- 

1 From  the  commentary  on  the  Maha-Xidana-Sutta,  Providence 
Manuscript,  folio  ghau,  b,  lines  4 and  5 : — Sensation  is  my  Ego  gives  the 
heresy  of  individuality  as  based  on  the  sensation-group  ; My  Ego  has  no 
sensation,  as  based  on  the  form-group ; and  My  Ego  has  sensation ; my 
Ego  possesses  a faculty  of  sensation,  as  based  on  the  perception-group, 
the  predisposition-group,  and  the  consciousness-group.  For  these  three 
groups  have  sensation  through  union  with  sensation,  and  possess  a faculty 
of  sensation  on  account  of  the  inseparability  of  this  union. 


II.  Sentient  Existence. 


[Grimblot  257^* 


136 


pleasant  sensation  does  he  then  feel.  Whenever,  Ananda,  a 
person  experiences  an  indifferent  sensation,  he  does  not  at  the 
same  time  experience  a pleasant  sensation,  nor  does  he  expe- 
rience an  rmpleasant  sensation  ; only  the  indifferent  sensation 
does  he  then  feel. 

“Xow  pleasant  sensations,  Ananda,  are  transitory,  are 
due  to  causes,  originate  by  dependence,  and  are  subject  to 
decay,  disappearance,  effacement,  and  cessation ; and  un- 
pleasant sensations,  Ananda,  are  transitory,  are  due  to  causes, 
originate  by  dependence,  and  are  subject  to  decay,  disappear- 
ance, effacement,  and  cessation ; and  indifferent  sensations, 
Ananda,  are  transitory,  are  due  to  causes,  originate  by  de- 
pendence, and  are  subject  to  decay,  disappearance,  effacement, 
and  cessation.  While  this  person  is  experiencing  a pleasant 
sensation,  he  thinks,  ‘ This  is  my  Ego.’  And  after  the  cessa- 
tion of  this  same  pleasant  sensation,  he  thinks,  ‘ i\Iy  Ego  has 
passed  away.’  Wliile  he  is  experiencing  an  unpleasant  sensa- 
tion, he  tliinks,  ‘ This  is  my  Ego.’  And  after  the  cessation  of 
this  same  unpleasant  sensation,  he  thinks,  ‘ ]\Iy  Ego  has  passed 
away.’  And  while  he  is  experiencing  an  indifferent  sensa- 
tion, he  thinks,  ‘ This  is  my  Ego.’  And  after  the  cessation  of 
this  same  indifferent  sensation,  he  thinks,  ‘ My  Ego  has  passed 
away.’  So  that  he  who  says,  ‘ Sensation  is  my  Ego,’  holds 
the  view  that  even  during  his  lifetime  his  Ego  is  transitory, 
that  it  is  pleasant,  unpleasant,  or  mixed,  and  that  it  is  subject 
to  rise  and  disappearance. 

“ Accordingly,  Ananda,  it  is  not  possible  to  hold  the  view, 
‘ Sensation  is  my  Ego.’ 

“ In  the  above  case,  Ananda,  where  it  is  said,  ‘ Verily  sen- 
sation is  not  my  Ego  ; my  Ego  has  no  sensation,’  reply  should 
be  made  as  follows : ‘ But,  brother,  where  there  is  no  sensa- 
tion, is  there  any  “ I am  ” ? 

“ Nay,  verily,  Reverend  Sir.” 

“ Accordingly,  Ananda,  it  is  not  possible  to  hold  the  view, 
‘ Verily,  sensation  is  not  my  Ego  ; my  Ego  has  no  sensation.’ 

“ In  the  above  case,  Ananda,  where  it  is  said,  ‘ Verily, 
neither  is  sensation  my  Ego,  nor  does  my  Ego  have  no  sensa- 


Grimblot  258'^] 


§15.  There  is  no  Ego. 


137 


tion.  My  Ego  has  sensation ; my  Ego  possesses  the  faculty 
of  sensation,’  reply  should  be  made  as  follows : ‘ Suppose, 
brother,  that  utterly  and  completely,  and  without  remainder, 
all  sensation  were  to  cease  — if  there  were  nowhere  any  sen- 
sation, pray,  would  there  be  anything,  after  the  cessation  of 
sensation,  of  which  it  could  be  said,  “ This  am  I ” ? ’ ” 

“ Nay,  verily.  Reverend  Sir.” 

“ Accordingly,  Ananda,  it  is  not  possible  to  hold  the  view, 
‘Verily,  neither  is  sensation  my  Ego,  nor  does  my  Ego  have 
no  sensation.  My  Ego  has  sensation  ; my  Ego  possesses  the 
faculty  of  sensation.’ 

“From  the  time,  Ananda,  a priest  no  longer  holds  the 
view  that  sensation  is  the  Ego,  no  longer  holds  the  view  that 
the  Ego  has  no  sensation,  no  longer  holds  the  view  that  the 
Ego  has  sensation,  possesses  the  faculty  of  sensation,  he  ceases 
to  attach  himself  to  anything  in  the  world,  and  being  free 
from  attachment,  he  is  never  agitated,  and  being  never  agi- 
tated, he  attains  to  Nirvana  in  his  own  person ; and  he  knows 
that  rebirth  is  exhausted,  that  he  has  lived  the  holy  life,  that 
he  has  done  what  it  behooved  him  to  do,  and  that  he  is  no 
more  for  this  world. 

“ Now  it  is  impossible,  Ananda,  that  to  a mind  so  freed 
a priest  should  attribute  the  heresy  that  the  saint  exists  after 
death,  or  that  the  saint  does  not  exist  after  death,  or  that  the 
saint  both  exists  and  does  not  exist  after  death,  or  that  the 
saint  neither  exists  nor  does  not  exist  after  death. 

“ And  why  do  I say  so  ? 

“ Because,  Ananda,  after  a priest  has  been  freed  by 
a thorough  comprehension  of  affirmation  and  affirmation’s 
range,  of  predication  and  predication’s  range,  of  declaration 
and  declaration’s  range,  of  knowledge  and  knowledge’s  field 
of  action,  of  rebirth  and  what  rebirth  affects,  it  is  impossible 
for  him  to  attribute  such  a heretical  lack  of  knowledge  and 
perception  to  a priest  similarly  freed.” 


138 


II.  Sentient  Existence. 


[S.xxii.851 


§ 15  c?.  — Translated  from  the  SamyuttarXikaya  (xxii.  85^). 

Thus  have  I heard. 

On  a certain  occasion  the  venerable  Sariputta  -was  dwell- 
ing at  Savatthi  in  Jetavana  monastery  in  Anathapindika’s 
Park. 

Xow  at  that  time  the  following  wicked  heresy  had  sprung 
up  in  the  mind  of  a priest  named  Yamaka : “ Thus  do  I 
understand  the  doctrine  taught  by  The  Blessed  One,  that 
on  the  dissolution  of  the  body  the  priest  who  has  lost  all 
depravity  is  annihilated,  perishes,  and  does  not  exist  after 
death.” 

And  a number  of  priests  heard  the  report : “ The  follow- 
ing wicked  heresy  has  spnmg  up  in  the  mind  of  a priest 
named  Yamaka  : ‘ Thus  do  I understand  the  doctrine  taught 
by  The  Blessed  One,  that  on  the  dissolution  of  the  body  the 
priest  who  has  lost  all  depravity  is  annihilated,  perishes,  and 
does  not  exist  after  death.’  ” 

Then  drew  near  these  priests  to  where  the  venerable 
Yamaka  was;  and  having  cb’awn  near,  they  greeted  the  ven- 
erable Yamaka ; and  having  passed  the  compliments  of 
friendship  and  civility,  they  sat  down  respectfully  at  one 
side.  And  seated  respectfully  at  one  side,  these  priests  spoke 
to  the  venerable  Yamaka  as  follows  : “ Is  the  report  true, 
brother  Yamaka,  that  the  following  wicked  heresy  has  sprung 
up  in  your  mind  : ‘ Thus  do  I understand  the  doctrine  taught 
by  The  Blessed  One,  that  on  the  dissolution  of  the  body  the 
priest  who  has  lost  all  depra^dty  is  annihilated,  perishes,  and 
does  not  exist  after  death  ’ ? ” 

“ Even  so,  brethren,  do  I understand  the  doctrine  taught 
by  The  Blessed  One,  that  on  the  dissolution  of  the  bod}-  the 
saint  who  has  lost  all  depravity  is  annihilated,  perishes,  and 
does  not  exist  after  death.” 

“Say  not  so,  brother  Yamaka.  Do  not  traduce  The 
Blessed  One ; for  it  is  not  well  to  traduce  The  Blessed  One. 
The  Blessed  One  would  never  say  that  on  the  dissolution  of 
the  body  the  saint  who  has  lost  all  depravity  is  anniliilated, 
perishes,  and  does  not  exist  after  death,” 


s.xxii.85®] 


§ 15.  There  is  no  Ego. 


139 


Nevertheless,  in  spite  of  all  these  priests  could  say,  the  ven- 
erable Yamaha  persisted  obstinately  to  adhere  to  his  pestifer- 
ous delusion  : “ Thus  do  I understand  the  doctrine  taught  by 
The  Blessed  One,  that  on  the  dissolution  of  the  body  the 
priest  who  has  lost  all  depravity  is  annihilated,  perishes,  and 
does  not  exist  after  death.” 

And  when  these  priests  found  themselves  unable  to  detach 
the  venerable  Yamaha  from  this  wiched  heresy,  then  these 
priests  arose  from  their  seats  and  drew  near  to  where  the 
venerable  Sariputta  was.  And  having  drawn  near  they  spohe 
to  the  venerable  Sariputta  as  follows  : — 

“ Brother  Sariputta,  the  following  wiched  heresy  has 
sprung  up  in  the  mind  of  a priest  named  Yamaha : ‘ Thus  do 
I understand  the  doctrine  taught  by  The  Blessed  One,  that 
on  the  dissolution  of  the  body  the  priest  who  has  lost  all 
depra\dty  is  annihilated,  perishes,  and  does  not  exist  after 
death.’  Pray,  let  the  venerable  Sariputta  be  so  hind  as  to 
draw  near  to  where  the  priest  Yamaha  is.” 

And  the  venerable  Sariputta  consented  by  his  silence. 
Then  the  venerable  Sariputta  in  the  evening  of  the  day 
arose  from  meditation,  and  drew  near  to  where  the  venerable 
Yamaha  was;  and  having  drawn  near,  he  greeted  the  vener- 
able Yamaha  ; and  having  passed  the  compliments  of  friend- 
ship and  civility,  he  sat  down  respectfully  at  one  side.  And 
seated  respectfully  at  one  side,  the  venerable  Sariputta  spohe 
to  the  venerable  Yamaha  as  follows : “ Is  the  report  true, 
brother  Yamaha,  that  the  following  wiched  heresy  has  sprung 
up  in  your  mind  : ‘ Thus  do  I understand  the  doctrine  taught 
by  The  Blessed  One,  that  on  the  dissolution  of  the  body  the 
priest  who  has  lost  all  depravity  is  annihilated,  perishes,  and 
does  not  exist  after  death  ’ ? ” 

“ Even  so,  brother,  do  I understand  the  doctrine  taught  by 
The  Blessed  One,  that  on  the  dissolution  of  the  body  the 
priest  who  has  lost  all  depravity  is  anniliilated,  perishes,  and 
does  not  exist  after  death.” 

“ What  think  you,  brother  Yamaka?  Is  form  permanent, 
or  transitory  ? ” 

“ It  is  transitory,  brother.” 


140 


II.  Sentient  Existence, 


[S.xxii.8si4 


“ And  that  which  is  transitory  — is  it  evil,  or  is  it  good  ? ” 

“It  is  evil,  brother.” 

“ And  that  which  is  transitory,  evil,  and  liable  to  change 

— is  it  possible  to  say  of  it ; ‘ This  is  mine  ; this  am  I ; this  is 
my  Ego ’ ? ” 

“Nay,  verily,  brother.” 

“ Is  sensation  . . . perception  . . . the  predispositions 
. . . consciousness  permanent,  or  transitory?” 

“ It  is  transitory,  brother.” 

“ And  that  which  is  transitory  — is  it  evil,  or  is  it  good?  ” 

“ It  is  evil,  brother.” 

“ And  that  which  is  transitory,  evil,  and  liable  to  change 

— is  it  possible  to  say  of  it : ‘ Tliis  is  mine ; this  am  I ; tliis  is 
my  Ego  ’ ? ” 

“ Nay,  verily,  brother.” 

“ Accordingly,  brother  Yamaha,  as  respects  all  form  what- 
soever, past,  future,  or  present,  be  it  subjective  or  existing 
outside,  gross  or  subtile,  mean  or  exalted,  far  or  near,  the 
correct  view  in  the  light  of  the  highest  knowledge  is  as 
follows : ‘ This  is  not  mine ; this  am  I not ; this  is  not  my 
Ego.’ 

“ As  respects  all  sensation  whatsoever,  ...  as  respects 
all  perception  whatsoever,  ...  as  respects  all  predispositions 
whatsoever,  ...  as  respects  all  consciousness  whatsoever, 
past,  future,  or  present,  be  it  subjective  or  existing  outside, 
gross  or  subtile,  mean  or  exalted,  far  or  near,  the  correct  view 
in  the  light  of  the  highest  knowledge  is  as  follows : ‘ This  is 
not  mine  ; this  am  I not ; this  is  not  my  Ego.’ 

“ Perceiving  this,  brother  Yamaha,  the  learned  and  noble 
disciple  conceives  an  aversion  for  form,  conceives  an  aversion 
for  sensation,  conceives  an  aversion  for  perception,  conceives 
an  aversion  for  the  predispositions,  conceives  an  aversion  for 
consciousness.  And  in  conceiving  this  aversion  he  becomes 
divested  of  passion,  and  by  the  absence  of  passion  he  becomes 
free,  and  when  he  is  free  he  becomes  aware  that  he  is  free  ; 
and  he  knows  that  rebirth  is  exhausted,  that  he  has  lived  the 
holy  life,  that  he  has  done  Avhat  it  behooved  him  to  do,  and 
that  he  is  no  more  for  this  world. 


S.xxii.85^^] 


§ 15.  There  is  no  Ego. 


141 

“What  think  you,  brother  Yamaka?  Do  you  consider 
form  as  the  saint  ? ” 

“ Nay,  verily,  brother.” 

“ Do  you  consider  sensation  . . . perception  . . . the  pre- 
dispositions . • . consciousness  as  the  saint  ? ” 

“ Nay,  verily,  brother.” 

“ What  think  you,  brother  Yamaka?  Do  you  consider  the 
saint  as  comprised  in  form  ? ” 

“ Nay,  verily,  brother.” 

“ Do  you  consider  the  saint  as  distinct  from  form  ? ” 

“ Nay,  verily,  brother.” 

“ Do  you  consider  the  saint  as  comprised  in  sensation  ? . . . 
as  distinct  from  sensation  ? ...  as  comprised  in  perception  ? 
. . . as  distinct  from  perception?  ...  as  comprised  in  the 
predispositions  ? ...  as  distinct  from  the  predispositions  ? 
...  as  comprised  in  consciousness  ? ” 

“Nay,  verily,  brother.” 

“Do  you  consider  the  saint  as  distinct  from  conscious- 
ness ? ” 

“ Nay,  verily,  brother.” 

“What  think  you,  brother  Yamaka?  Are  form,  sensa- 
tion, perception,  the  predispositions,  and  consciousness  uni- 
tedly the  saint  ? ” 

“ Nay,  verily,  brother.” 

“What  think  you,  brother  Yamaka?  Do  you  consider 
the  saint  as  a something  having  no  form,  sensation,  percep- 
tion, predispositions,  or  consciousness  ? ” 

“Nay,  verily,  brother.” 

“ Considering  now,  brother  Yamaka,  that  you  fail  to  make 
out  and  establish  the  existence  of  the  saint  in  the  present  life, 
is  it  reasonable  for  you  to  say : ‘ Thus  do  I understand  the 
doctrine  taught  by  The  Blessed  One,  that  on  the  dissolution 
of  the  body  the  priest  who  has  lost  all  depravity  is  annihilated, 
perishes,  and  does  not  exist  after  death  ’ ? ” 

“ Brother  Sariputta,  it  was  because  of  my  ignorance  that 
I held  this  wicked  heresy ; but  now  that  I have  listened  to 
the  doctrinal  instruction  of  the  venerable  Sariputta,  I have 
abandoned  that  wicked  heresy  and  acquired  the  true  doc- 
trine.” 


I 


142 


II.  Sentient  Existence. 


[S.xxii.S535 


“ But  if  others  were  to  ask  you,  brother  Yamaka,  as  fol- 
lows : ‘ Brother  Yamaka,  the  priest  who  is  a saint  and  has  lost 
all  depra'vity,  what  becomes  of  him  on  the  dissolution  of  the 
body,  after  death?’  what  would  you  reply,  brother  Yamaka, 
if  you  were  asked  that  question  ? ” 

“ Brother,  if  others  were  to  ask  me  as  follows : ‘ Brother 
Yamaka,  the  priest  who  is  a saint  and  has  lost  all  depravity, 
what  becomes  of  him  on  the  dissolution  of  the  body,  after 
death  ? ’ I would  reply,  brother,  as  f oUoavs,  if  I were  asked 
that  question : ‘ Brethren,  the  form  was  transitory,  and  that 
which  was  transitory  was  evil,  and  that  which  was  evil  has 
ceased  and  disappeared.  The  sensation  . . . perception  . . . 
predispositions  . . . consciousness  was  transitory,  and  that 
wliich  was  transitory  was  evil,  and  that  which  was  cauI  has 
ceased  and  disappeared.’  Thus  would  I reply,  brother,  if  I 
were  asked  that  question.” 

“ Well  said ! well  said  I brother  Yamaka.  Come  now, 
brother  Yamaka,  I will  give  you  an  illustration  that  you  may 
still  better  comprehend  this  matter. 

“ Suppose,  brother  Yamaka,  there  were  a householder,  or 
a son  of  a householder,  rich,  wealthy,  and  affluent,  and  thor- 
oughly well  guarded,  and  some  man  were  to  become  un- 
friendly, inimical,  and  hostile  to  him,  and  were  to  wish  to  kill 
him.  And  suppose  it  were  to  occur  to  this  man  as  follows  : 
‘ This  householder,  or  son  of  a householder,  is  rich,  wealthy, 
and  affluent,  and  thoroughly  well-guarded.  It  would  not  be 
easy  to  kill  him  by  violence.  What  if  now  I were  to  ingra- 
tiate myself  with  him  and  then  kill  him.’  And  suppose  he 
were  to  draw  near  to  that  householder,  or  son  of  a house- 
holder, and  say  as  follows  : ‘ Lord,  I would  fain  enter  your 
service.’  And  suppose  the  householder,  or  son  of  a house- 
holder, were  to  admit  him  into  his  service  ; and  the  man  were 
to  be  his  seiwant,  rising  before  him  and  retiring  after  him, 
willing  and  obliging  and  pleasant-spoken.  And  suppose  the 
householder,  or  son  of  a householder,  were  to  treat  him  as  a 
friend,  were  to  treat  him  as  a comrade,  and  repose  confidence 
in  him.  And  suppose  then,  brother,  that  when  that  man 
judged  that  the  householder,  or  son  of  a householder,  had 


S.xxii.8s®5] 


§ 15.  There  is  no  Ego. 


143 


acquired  tliorougli  confidence  in  him,  he  were  to  get  him  into 
some  secluded  spot  and  kill  him  with  a sharp  weapon. 

“ What  tliink  you,  brother  Yamaka  ? When  that  man 
drew  near  to  that  householder,  or  son  of  a householder,  and 
said  as  follows  : ‘ Lord,  I would  fain  enter  your  service,’  was 
he  not  a murderer,  though  not  recognized  as  sueh  ? 

“ And  also  when  he  was  his  servant,  rising  before  him  and 
retiring  after  him,  Avilling  and  obliging  and  pleasant-spoken, 
was  he  not  a murderer,  though  not  recognized  as  such  ? 

“ And  also  when  he  got  liim  into  a secluded  spot  and 
killed  him  with  a sharp  weapon,  was  he  not  a miu-derer, 
though  not  recognized  as  such?” 

“ Even  so,  brother.” 

“ In  exactly  the  same  way,  brother,  the  ignorant,  uncon- 
verted man,  who  is  not  a follower  of  noble  disciples,  not 
conversant  with  the  Noble  Doctrine,  not  disciplined  in  the 
Noble  Doctrine,  not  a follower  of  good  people,  not  conver- 
sant with  the  Doctrine  held  by  good  people,  not  trained  in 
the  Doctrine  held  by  good  people,  not  disciplined  in  the  Doc- 
trine held  by  good  people,  considers  form  in  the  light  of  an 
Ego  — either  the  Ego  as  possessing  form,  or  form  as  com- 
prised in  the  Ego,  or  the  Ego  as  comprised  in  form.  Con- 
siders sensation  . . . perception  . . . the  predispositions  . . . 
consciousness  in  the  light  of  an  Ego  — either  the  Ego  as 
possessing  consciousness,  or  consciousness  as  comprised  in  the 
Ego,  or  the  Ego  as  comprised  in  consciousness. 

“ He  does  not  recognize  the  fact  that  form  is  transito- 
ry. He  does  not  recognize  the  fact  that  sensation  . . . percep- 
tion . . . the  predispositions  . . . consciousness  is  transitory. 

“ He  does  not  recognize  the  fact  that  form  . . . sensa- 
tion . . . perception  . . . the  predispositions  . . . conscious- 
ness is  evil. 

“ He  does  not  recognize  the  fact  that  form  . . . sensa- 
tion . . . perception  . . . the  predispositions  . . . consciousness 
is  not  an  Ego. 

“ He  does  not  recognize  the  fact  that  form  . . . sensa- 
tion . . . perception  . . . the  predispositions  . . . consciousness 
is  due  to  causes. 


I 


144 


II.  Sentient  Existence. 


[S.xxii.85« 


“ He  does  not  recognize  the  fact  that  form  . . . sensa- 
tion . . . perception  • . . the  predispositions  . . . consciousness 
is  a murderer, 

“And  he  seeks  after  form,  attaches  himself  to  it,  and 
makes  the  affirmation  that  it  is  his  Ego.  And  he  seeks  after 
sensation,  . . , perception,  . . . the  predispositions,  . . . con- 
sciousness, attaches  himself  to  it,  and  makes  the  affirmation 
that  it  is  his  Ego.  And  these  five  attachment-groups,  sought 
after  and  become  attached,  long  inure  to  his  detriment  and 
misery. 

“ But  the  learned  and  noble  disciple,  brother,  who  is 
a follower  of  noble  disciples,  conversant  with  the  Noble 
Doctrine,  disciplined  in  the  Noble  Doctrine,  a follower  of 
good  people,  conversant  with  the  Doctrine  held  by  good  peo- 
ple, disciplined  in  the  Doctrine  held  by  good  people,  does  not 
consider  form  in  the  light  of  an  Ego  — neither  the  Ego  as 
possessing  [form,  nor  form  as  comprised  in  the  Ego,  nor  the 
Ego  as  comprised  in  form.  Does  not  consider  sensation  . . . 
perception  . . . the  predispositions  . . . consciousness  in  the 
light  of  an  Ego  — neither  the  Ego  as  possessing  consciousness, 
nor  consciousness  as  comprised  in  the  Ego,  nor  the  Ego  as 
comprised  in  consciousness.  , 

“ He  recognizes  the  fact  that  form  . . . sensation  . . . 
perception  . . . the  predispositions  . . . consciousness  is 
transitory. 

“ He  recognizes  the  fact  that  form  . . . sensation  . . . 
perception  . . . the  predispositions  . . . consciousness  is 
evil, 

“ He  recognizes  the  fact  that  form  , . . sensation  . . . 
perception  , . . the  predispositions  . . . consciousness  is  not 
an  Ego. 

“ He  recognizes  the  fact  that  form  . . . sensation  . . . 
perception  . . . the  predispositions  . . . consciousness  is  due 
to  causes. 

“ He  recognizes  the  fact  that  form  . . . sensation  . . . 
perception  . . . the  predispositions  . . . consciousness  is  a 
murderer. 

“ And  he  does  not  seek  after  form,  . . . sensation,  . . . 


s.xxii.85^] 


§ 15.  There  is  no  Ego. 


145 


perception,  . . . the  predispositions,  . . . consciousness,  nor 
attach  himself  to  it,  nor  make  the  affirmation  that  it  is  his 
Ego.  And  these  five  attachment-groups,  not  sought  after 
and  not  become  attached,  long  inure  to  his  welfare  and 
happiness.” 

“Even  so,  brother  Sariputta,  is  it  with  those  venerable 
persons  who  have  for  co-religionists  such  compassionate  and 
benevolent  exhorters  and  instructors  as  you.  And  now 
that  I have  listened  to  the  doctrinal  instruction  of  the  ven- 
erable Sariputta  my  mind  has  lost  all  attacliment  and  become 
released  from  the  depravities.” 

Thus  spake  the  venerable  Sariputta,  and,  delighted,  the 
venerable  Yamaka  applauded  the  speech  of  the  venerable 
Sariputta. 

§ 15  e.  — Translated  from  the  Visuddhi-Magga  (chap.  xxi.). 

He  grasps  the  fourfold  emptiness  disclosed  in  the  words : 
“ I am  nowhere  a somewhatness  for  any  one,  and  nowhere  for 
me  is  there  a somewhatness  of  any  one.”  And  how? 

I am  nowhere : — He  sees  that  he  has  no  Ego  any- 
where. 

A somewhatness  ^ for  any  one  : — He  sees  that  he  has  no 
Ego  to  bring  forward  to  be  a somewhatness  for  any  one  else. 
The  sense  is,  he  sees  that  he  has  none  to  bring  forward  to 
play  the  r81e  of  a brother,  or  of  a friend,  or  of  a follower. 

And  nowhere  for  me  : — Here  we  must  disregard  for  the 
present  the  words  ‘•'■for  me,”  and  the  sense  then  is,  he  sees  that 
nowhere  has  any  one  an  Ego. 

Is  there  a somewhatness  of  any  one : — We  must  now  bring 
in  the  words  “/or  me  ” and  understand  a somewhatness  in 
any  r61e  assumed  towards  himself.  He  sees  that  no  one  has 
any  Ego  to  be  a somewhatness  to  him.  The  sense  is,  he  sees 
that  no  one  else  has  an  Ego  to  bring  forward  to  be  a some- 
whatness in  any  role,  either  of  a brother,  or  of  a friend,  or  of 
a follower. 

Thus,  inasmuch  as  he  sees  that  there  is  no  Ego  anywhere, 

1 That  is,  somethingness,  the  opposite  of  nothingness. 

10 


146 


II.  Sentient  Existence, 


[Vis.xxi. 


and  that  he  has  none  to  bring  forward  to  be  a somewhatness 
to  any  one  else,  and  that  no  one  else  has  an  Ego  to  bring  for- 
ward to  he  a somewhatness  to  himself,  he  has  grasped  the 
fourfold  emptiness. 

§ 15/  — Translated  from  the  Yisuddhi-Magga  (chap.  xri.). 

Therefore  has  it  been  said  as  follows : — 

“ Misery  only  doth  exist,  none  miserable. 

No  doer  is  there ; naught  save  the  deed  is  found. 

Nuwana  is,  but  not  the  man  who  seeks  it. 

The  Path  exists,  but  not  the  traveler  on  it.” 


§ 16.  ALL  SIGNS  OF  AN  EGO  ARE  ABSENT. 

Translated  from  the  Maha-Yagga  (i.  6®®). 

Then  The  Blessed  One  addressed  the  band  of  five 
priests : — 

“Form,  O priests,  is  not  an  Ego.  For  if  now,  O priests, 
this  form  were  an  Ego,  then  would  not  this  form  tend  towards 
destruction,  and  it  would  be  possible  to  say  of  form,  ‘ Let  my 
form  he  tliis  way  ; let  not  my  form  be  that  way  ! ’ But  inas- 
much, O priests,  as  form  is  not  an  Ego,  therefore  does  form 
tend  towards  destruction,  and  it  is  not  possible  to  say  of  form, 
‘ Let  my  form  he  this  Avay ; let  not  my  form  he  that  way ! ’ 

“ Sensation  . . . perception  . . . the  predispositions  . . . 
consciousness,  is  not  an  Ego.  For  if  now,  O priests,  tliis  con- 
sciousness were  an  Ego,  then  would  not  this  consciousness 
tend  towards  destruction,  and  it  would  be  possible  to  say  of 
consciousness,  ‘ Let  my  consciousness  be  this  way ; let  not  my 
consciousness  be  that  way  I ’ But  inasmuch,  O priests,  as  con- 
sciousness is  not  an  Ego,  therefore  does  consciousness  tend 
towards  destruction,  and  it  is  not  possible  to  say  of  conscious- 
ness, ‘ Let  my  consciousness  be  tins  way ; let  not  my  con- 
sciousness be  that  way ! ’ 

“ What  think  you,  O priests  ? Is  form  permanent,  or 
transitory  ? ” 


§ 1 6.  All  Signs  of  an  Ego  are  Absent. 


147 


“ It  is  transitory,  Reverend  Sir.” 

“ And  that  wliich  is  transitory  — is  it  e^dl,  or  is  it  good  ? ” 

“ It  is  evil,  Reverend  Sir.” 

“ And  that  which  is  transitory,  evil,  and  liable  to  change 

— is  it  possible  to  say  of  it : ‘ This  is  mine  ; this  am  I ; this 
is  my  Ego  ’ ? ” 

“ Nay,  verily.  Reverend  Sir.” 

“ Is  sensation  . . . percej)tion  . . . the  predispositions 
. . . consciousness,  permanent,  or  transitory?” 

“ It  is  transitory.  Reverend  Sir.” 

“x\nd  that  which  is  transitory  — is  it  evil,  or  is  it  good?” 

“ It  is  evil.  Reverend  Sir.” 

“ And  that  which  is  transitory,  evil,  and  liable  to  change 

— is  it  possible  to  say  of  it : ‘ This  is  mine  ; this  am  I ; this 
is  my  Ego  ’ ? ” 

“ Nay,  verily.  Reverend  Sir.” 

“ Accordingly,  O priests,  as  respects  all  form  whatsoever, 
past,  future,  or  present,  be  it  subjective  or  existing  outside, 
gross  or  subtile,  mean  or  exalted,  far  or  near,  the  correct  view 
in  the  light  of  the  highest  knowledge  is  as  follows : ‘ This  is 
not  mine  ; this  am  I not ; this  is  not  my  Ego.’ 

“ As  respects  all  sensation  whatsoever  ...  as  respects  all 
perception  whatsoever  ...  as  respects  all  predispositions 
whatsoever  ...  as  respects  all  consciousness  whatsoever, 
past,  future,  or  present,  be  it  subjective  or  existing  outside, 
gross  or  subtile,  mean  or  exalted,  far  or  near,  the  correct  view 
in  the  light  of  the  highest  knowledge  is  as  follows  : ‘ This  is 
not  mine ; this  am  I not ; this  is  not  my  Ego.’ 

“ Perceiving  this,  0 priests,  the  learned  and  noble  disciple 
conceives  an  aversion  for  form,  conceives  an  aversion  for 
sensation,  conceives  an  aversion  for  perception,  conceives  an 
aversion  for  the  predispositions,  conceives  an  aversion  for 
consciousness.  And  in  conceiving  this  aversion  he  becomes 
divested  of  passion,  and  by  the  absence  of  passion  he  becomes 
free,  and  when  he  is  free  he  becomes  aware  that  he  is  free ; 
and  he  knows  that  rebirth  is  exhausted,  that  he  has  lived  the 
holy  life,  that  he  has  done  what  it  behooved  him  to  do,  and 
that  he  is  no  more  for  this  world.” 


148 


II.  Sentient  Existence. 


[Mv.i.6*'' 


Thus  spake  The  Blessed  One,  and  the  delighted  band  of 
five  priests  applauded  the  speech  of  The  Blessed  One.  Now 
while  this  exposition  was  being  delivered,  the  minds  of  the 
five  priests  became  free  from  attachment  and  delivered  from 
the  depravities. 

Now  at  that  time  there  were  six  saints  in  the  world. 


§ 17.  NO  CONTINUOUS  PEESONAL  IDENTITY. 

§ 17  a.  — Translated  from  the  Milindapafiha  (10^). 

“Bhante  Nagasena,”  said  the  king,  “is  a person  when 
just  born  that  person  himself,  or  is  he  some  one  else?” 

“ He  is  neither  that  person,”  said  the  elder,  “ nor  is  he 
some  one  else.” 

“ Give  an  illustration.” 

“ What  do  you  say  to  this,  your  majesty  ? When  you 
were  a young,  tender,  weakly  infant  lying  on  your  back,  was 
that  your  present  grown-up  self  ? ” 

“ Nay,  verily,  bhante.  The  young,  tender,  weakly  infant 
lying  on  its  back  was  one  person,  and  my  present  grown-up 
self  is  another  person.” 

“ If  that  is  the  case,  your  majesty,  there  can  be  no  such 
thing  as  a mother,  or  a father,  or  a teacher,  or  an  educated 
man,  or  a righteous  man,  or  a wise  man.  Pray,  your  majesty, 
is  the  mother  of  the  halala  ^ one  person,  the  mother  of  the 
abbiida  ^ another  person,  the  mother  of  the  pesi  ^ another  per- 
son, the  mother  of  the  ghana  ^ another  person,  the  mother  of 
the  little  child  another  person,  and  the  mother  of  the  grown- 
up man  another  person?  Is  it  one  person  who  is  a student, 
and  another  person  who  has  finished  his  education  ? Is  it  one 
person  who  commits  a crime,  and  another  person  whose  hands 
and  feet  are  cut  off  ? ” 

“ Nay,  verily,  bhante.  But  what,  bhante,  would  you  reply 
to  these  questions  ? ” 

Said  the  elder,  “ It  was  I,  your  majesty,  who  was  a young, 

^ Y arious  stages  of  the  embryo. 


§ 17.  No  Continuous  Personal  Identity. 


149 


tender,  weakly  infant  lying  on  my  back,  and  it  is  I who  am 
now  grown  up.  It  is  through  their  connection  with  the  em- 
bryonic body  that  all  these  different  periods  are  xmified.” 

“ Give  an  illustration.” 

“ It  is  as  if,  your  majesty,  a man  were  to  light  a light ; — 
would  it  shine  all  night  ? ” 

“ Assuredly,  bhante,  it  would  shine  all  night.” 

“ Pray,  your  majesty,  is  the  flame  of  the  first  watch  the 
same  as  the  flame  of  the  middle  watch?” 

“ Nay,  verily,  bhante.” 

“ Is  the  flame  of  the  middle  watch  the  same  as  the  flame  of 
the  last  watch  ? ” 

“ Nay,  verily,  bhante.” 

“ Pray,  then,  your  majesty,  was  there  one  light  in  the  first 
watch,  another  light  in  the  middle  watch,  and  a third  light  in 
the  last  watch  ? ” 

“Nay,  verily,  bhante.  Through  connection  with  that 
first  light  there  was  light  all  night.” 

“ In  exactly  the  same  way,  your  majesty,  do  the  elements 
of  being  join  one  another  in  serial  succession : one  element 
perishes,  another  arises,  succeeding  each  other  as  it  were 
instantaneously.  Therefore  neither  as  the  same  nor  as  a 
different  person  do  you  arrive  at  your  latest  aggregation  of 
consciousnesses.” 

“ Give  another  illustration.” 

“ It  is  as  if,  your  majesty,  new  milk  were  to  change  in 
process  of  time  into  sour  cream,  and  from  sour  cream  into 
fresh  butter,  and  from  fresh  butter  into  clarified  butter.  And . 
if  any  one,  your  majesty,  were  to  say  that  the  sour  cream, 
the  fresh  butter,  and  the  clarified  butter  were  each  of  them 
the  very  milk  itself  — now  would  he  say  well,  if  he  were  to 
say  so  ? ” 

“ Nay,  verily,  bhante.  They  came  into  being  tlirough 
connection  with  that  milk.” 

. “ In  exactly  the  same  way,  your  majesty,  do  the  elements 

of  being  join  one  another  in  serial  succession : one  element 
perishes,  another  arises,  succeeding  each  other  as  it  were 
instantaneously.  Therefore  neither  as  the  same  nor  as  a 


/ 


II.  Sentient  Existence. 


[MU.419 


150 

different  person  do  you  arrive  at  yom-  latest  aggregation  of 
consciousnesses.” 

“ You  are  an  able  man,  bhante  Nagasena.” 

§ 17  6.  — Translated  from  the  Visuddhi-Magga  (chap.  viii.). 

Strictly  speaking,  the  duration  of  the  life  of  a living  being 
is  exceedingly  brief,  lasting  only  while  a thought  lasts.  J ust 
as  a chariot-wheel  in  rolling  rolls  only  at  one  point  of  the  tire, 
and  in  resting  rests  only  at  one  point ; in  exactly  the  same 
way,  the  life  of  a living  being  lasts  only  for  the  period  of  one 
thought.  As  soon  as  that  thought  has  ceased  the  being  is  said 
to  have  ceased.  As  it  has  been  said : — 

“ The  being  of  a past  moment  of  thought  has  lived,  but 
does  not  live,  nor  will  it  live. 

“ The  being  of  a future  moment  of  thought  will  live,  but 
has  not  lived,  nor  does  it  live. 

“ The  being  of  the  present  moment  of  thought  does  live, 
but  has  not  lived,  nor  will  it  live.” 


§ 18.  THE  MIND  LESS  PERMANENT  THAN 
THE  BODY. 

Translated  from  the  Samyutta-Nikaya  (xii.  62i). 

Thus  have  I heard. 

On  a certain  occasion  The  Blessed  One  was  dwelling  at 
Savatthi  in  Jetavana  monastery  in  Anathapindika’s  Park. 
And  there  The  Blessed  One  addressed  the  priests. 

“ Priests,”  said  he. 

“ Lord,”  said  the  priests  to  The  Blessed  One  in  reply. 

And  The  Blessed  One  spoke  as  follows  : — 

“ Even  the  ignorant,  unconverted  man,  O priests,  may  con- 
ceive an  aversion  for  this  body  which  is  composed  of  the  four 
elements,  may  divest  himself  of  passion  for  it,  and  attain 
to  freedom  from  it.  And  why  do  I say  so?  Because,  O 
priests,  the  increase  and  the  wasting  away  of  this  body  wliich 


S.xii.623]  § 1 8.  The  Mind  less  Permanent  than  the  Body.  15 1 


is  composed  of  the  four  elements  are  evident,  and  the  way  in 
which  it  is  obtained  and  afterwards  laid  away  againd  There- 
fore here  the  ignorant,  unconverted  man  may  conceive  aver- 
sion, divest  himself  of  passion,  and  attain  to  freedom.  But 
that,  O priests,  which  is  called  mind,  intellect,  conscious- 
ness,— here  the  ignorant,  unconverted  man  is  not  equal  to 
conceiving  aversion,  is  not  equal  to  divesting  himself  of  pas- 
sion, is  not  equal  to  attaining  freedom.  And  why  do  I say 
so  ? Because,  O priests,  from  time  immemorial  the  igno- 
rant, unconverted  man  has  held,  cherished,  and  affected  the 
notion,  ‘ Tliis  is  mine  ; tliis  am  I ; this  is  my  Ego.’  There- 
fore here  the  ignorant,  unconverted  man  is  not  equal  to  con- 
ceiving aversion,  is  not  equal  to  divesting  himself  of  passion, 
is  not  equal  to  attaining  freedom.  But  it  were  better,  O 
priests,  if  the  ignorant,  unconverted  man  regarded  the  body 
■which  is  composed  of  the  four  elements  as  an  Ego,  rather  than 
the  mind.  And  why  do  I say  so  ? Because  it  is  evident,  O 
priests,  that  this  body  which  is  composed  of  the  four  elements 
lasts  one  year,  lasts  two  years,  lasts  three  years,  lasts  four 
years,  lasts  five  years,  lasts  ten  years,  lasts  twenty  years,  lasts 
thirty  years,  lasts  forty  years,  lasts  fifty  years,  lasts  a hundi’ed 
years,  and  even  more.  But  that,  O priests,  which  is  called 
mind,  intellect,  consciousness,  keeps  up  an  incessant  round 
by  day  and  by  night  of  perishing  as  one  thing  and  springing 
up  as  another. 

“ Here  the  learned  and  noble  disciple,  O priests,  atten- 
tively considers  Dependent  Origination  — Behold  this  exists 
when  that  exists,  this  originates  from  the  origination  of  the 
other ; this  does  not  exist  when  that  does  not  exist,  this  ceases 
from  the  cessation  of  the  other.  O priests,  a pleasant  sensa- 
tion originates  in  dependence  on  contact  "with  pleasant  ob- 
jects ; but  when  that  contact  with  pleasant  objects  ceases,  the 
feeling  sprung  from  that  contact,  the  pleasant  sensation  that 
originated  in  dependence  on  contact  with  pleasant  objects 
ceases  and  comes  to  an  end.  O priests,  an  unpleasant  sensa- 

^ Yisuddhi-Magga,  chap.  xx. : By  “ The  way  in  ■which  it  is  obtained  ” 
is  meant  conception;  by  “The  way  in  which  it  is  laid  away  again”  is 
meant  death. 


152 


II.  Sentient  Existence. 


[S.xii.62^^® 


tion  ...  an  indifferent  sensation  originates  in  dependence  on 
contact  \rith  indifferent  objects  ; but  wben  that  contact  with 
indifferent  objects  ceases,  the  feeling  sprung  from  that  con- 
tact, the  indifferent  sensation  that  originated  in  dependence 
on  contact  udth  indifferent  objects  ceases  and  comes  to  an 
end. 

“ J ust  as,  O priests,  heat  comes  into  existence  and  flame 
into  being  from  the  friction  and  concussion  of  two  sticks  of 
wood,  but  on  the  separation  and  parting  of  these  two  sticks 
of  wood  the  heat  sprung  from  those  two  sticks  of  wood  ceases 
and  comes  to  an  end : in  exactly  the  same  way,  O priests,  a 
pleasant  sensation  originates  in  dependence  on  contact  with 
pleasant  objects  ; but  when  that  contact  with  pleasant  objects 
ceases,  the  feeling  sprung  from  that  contact,  the  pleasant 
sensation  that  originated  in  dependence  on  contact  with 
pleasant  objects  ceases  and  comes  to  an  end.  An  rmpleasant 
sensation  ...  an  indifferent  sensation  originates  in  depend- 
ence on  contact  with  indifferent  objects ; but  when  that  con- 
tact with  indifferent  objects  ceases,  the  feeling  sprung  from 
that  contact,  the  indifferent  sensation  that  originated  in  de- 
pendence on  contact  with  indifferent  objects  ceases  and  comes 
to  an  end. 

Percei^dng  this,  O priests,  the  learned  and  noble  disciple 
conceives  an  aversion  for  contact,  conceives  an  aversion  for 
sensation,  conceives  an  aversion  for  perception,  conceives  an 
aversion  for  the  predispositions,  conceives  an  aversion  for 
consciousness.  And  in  conceiving  this  aversion  he  becomes 
divested  of  passion,  and  by  the  absence  of  passion  he  becomes 
free,  and  when  he  is  free  he  becomes  aware  that  he  is  free  ; 
and  he  knows  that  rebirth  is  exhausted,  that  he  has  lived 
the  holy  life,  that  he  has  done  what  it  behooved  him  to  do, 
and  that  he  is  no  more  for  this  world. 


jii.2S7^®] 


§ 19.  IVTiaf  is  Unity  or  One? 


153 


§ 19.  WHAT  IS  UNITY  OR  ONE  ? 

Translated  from  the  Jataka  (ii.257i3),  and  constituting  Birth-Story  2-14. 

“ JVkat  he  sees  he  does  not  wish  for”  This  was  related 
by  The  Teacher  wliile  dwelling  in  Jetavana  monastery,  and 
it  was  concerning  a certain  wandering  ascetic  who  ran 
away. 

It  seems  this  ascetic  had  not  found  any  one  throughout 
the  whole  continent  of  India  to  refute  his  propositions  ; and 
coming  to  Savatthi,  he  inquired,  “ Who  is  able  to  debate  with 
me?”  On  hearing  it  said,  “The  Supreme  Buddha  is  able,” 
he  went  to  Jetavana  monastery,  surrounded  by  a crowd  of 
people.  There  he  saw  The  Blessed  One  in  the  midst  of  the 
four  classes  of  his  disciples  teaching  them  the  Doctrine ; and 
he  propounded  to  him  his  questions. 

Then  The  Teacher  answered  him,  and  in  return  asked, 
“ What  constitutes  a unit?  ” And  he,  being  unable  to  reply, 
rose  up  and  ran  away. 

And  they  of  the  assembly  said,  — 

“ Reverend  Sir,  you  silenced  the  wandering  ascetic  with 
the  question  concerning  the  imit.” 

Said  The  Teacher,  — 

“ Not  now  for  the  first  time,  O lay  disciples,  have  I silenced 
him  with  the  question  concerning  the  unit ; formerly  also  did 
I do  so.” 

So  saying,  he  related  the  by-gone  occurrence  : — 

Once  upon  a time,  when  Brahmadatta  was  ruling  at 
Benares,  the  Future  Buddha  was  born  in  the  family  of  a 
Brahman  of  that  kingdom.  When  he  was  come  of  age,  he 
renounced  pleasures  and  adopted  the  life  of  a holy  recluse, 
and  dwelt  for  a long  time  in  the  Himalaya  IMountains.  And 
descending  from  the  hills,  he  made  his  abode  in  a leaf-hut 
close  by  a markefi-village,  at  a bend  of  the  Ganges. 

And  a certain  wandering  ascetic  who  had  not  found  any 
one  throughout  the  whole  continent  of  India  to  refute  his  pro- 


154 


II.  Sentient  Existence. 


[j.ii.2583 


positions,  came  to  that  market-^hllage,  and  inquired,  “ Is  there 
any  one  here  able  to  debate  with  me  ? ” And  hearing  that 
the  Future  Buddha  was  able,  he  went  to  his  dwelling-place, 
surroimded  by  a crowd  of  people,  and  greeting  him  politely, 
sat  down. 

And  the  Future  Buddha  said  to  him,  — 

“ Will  you  have  a drink  of  Ganges  water,  fragrant  with 
the  scent  of  the  forest?” 

Thereupon  the  wandering  ascetic  began  volubly  to  debate, 
saying,  — 

“ AVhat  is  the  Ganges  ? Is  the  sand  the  Ganges  ? Is  the 
water  the  Ganges  ? Is  the  hither  bank  the  Ganges  ? Is  the 
further  bank  the  Ganges  ? ” 

But  the  Future  Buddha  said  to  him,  — 

“ If  you  except  the  water,  the  sand,  the  hither  bank,  and 
the  further  bank,  where  can  you  find  any  Ganges  ? ” 

The  wandering  ascetic  was  confounded,  and  rose  up  and 
ran  away. 

When  he  was  gone,  the  Future  Buddha  began  teaching 
the  Doctrine  to  the  assembly  that  was  seated  about,  and  spoke 
the  following  stanzas  : — 


“ What  he  sees  he  does  not  wish  for, 
But  something  that  he  does  not  see ; 
Methinks  that  he  will  wander  long. 
And  what  he  wishes,  not  obtain. 

“ He  is  not  pleased  with  what  he  gets ; 
No  sooner  gained,  it  meets  his  scorn. 
Insatiate  are  wishes  all ! 

The  wish-free,  therefore,  we  adore ! ” 


Here : — 

What  he  sees : — The  water  etc.  which  he  sees,  he  does  not  wish  to 
regard  as  the  Ganges. 

But  something  that  he  does  not  see : — But  he  wishes  for  a Ganges  he 
does  not  see,  for  one  abstracted  from  water  etc. 

Methinks  that  he  will  wander  long:  — Methinks  thus  ; “ This  wander- 
ing ascetic,  in  his  search  for  such  a Ganges,  will  wander  long ; or  if,  in 
the  same  manner  as  for  this  Ganges  abstracted  from  water  etc.,  he  is  in 


§19.  What  is  Unity  or  One? 


155 


search  of  an  Ego  abstracted  from  form  etc.,  he  will  wander  a long  time 
in  the  round  of  rebirth.” 

And  what  he  wishes,  not  obtain:  — Although  he  wander  a long  time, 
he  will  not  find  such  a Ganges  or  Ego  as  he  is  looking  for. 

What  he  gets : — lie  is  not  pleased  with  the  water,  or  the  form  etc. , 
which  he  gets. 

No  sooner  gained,  it  meets  his  scorn : — Being  thus  not  pleased  with 
what  he  gets,  any  longed-for  success  which  he  gains,  this  he  scorns  and 
despises,  saying,  “ What  do  I care  for  this?” 

Insatiate  are  wishes  all : — Wish  or  desire  is  insatiate,  as  it  continually 
seeks  for  a fresh  object  wliich  it  scorns  as  soon  as  obtained. 

The  wish-free,  therefore,  we  adore : — Therefore  we  adore  The  Buddhas 
and  all  others  who  are  free  from  wishes. 

When  The  Teacher  had  given  this  instruction,  he  iden- 
tified the  characters  in  the  Birth-Story : “ The  wandering 
ascetic  of  that  existence  was  the  wandering  ascetic  of  this. 
The  anchorite  was  I myself.” 

The  Wish-free  Birth-Story. 


§ 20.  ANALYSIS  OF  THE  HUMAN  BEING. 

Translated  from  the  Visuddhi-Magga  (chap.  xir.). 

According  to  their  difference : — According  to  whether  they 
are  groups  or  attachment-groups. 

And  what  is  this  difference  ? 

“ Groups  ” is  a general  term ; while  the  term  “ attach- 
ment-groups ” specifies  those  which  are  coupled  with  depravity 
and  attachment.  As  it  has  been  said : — 

“ I will  teach  you,  O priests,  the  five  groups,  and  the  five 
attachment-groups.  Listen  to  me  and  pay  attention,  and  I 
will  speak.” 

“ Even  so,”  said  the  priests  to  The  Blessed  One  in  reply. 

And  The  Blessed  One  spoke  as  follows : — 

“ And  what,  O priests,  are  the  five  groups  ? 

“ All  form  whatsoever,  O priests,  past,  future,  or  present, 
be  it  subjective  or  existing  outside,  gross  or  subtile,  mean  or 
exalted,  far  or  near,  belongs  to  the  form-group. 


II.  Sentient  Existence. 


[Vis.xiv. 


156 


“ All  sensation  wliatsoever,  ...  all  perception  whatso- 
ever, ...  all  predispositions  whatsoever,  ...  all  conscious- 
ness whatsoever,  past,  future,  or  present,  he  it  subjective  or 
existing  outside,  gross  or  subtile,  mean  or  exalted,  far  or  near, 
belongs  to  the  consciousness-group. 

“ These,  O priests,  are  called  the  five  groups. 

“ And  what,  O priests,  are  the  five  attachment-groups  ? 

“ All  form  whatsoever,  O priests,  past,  future,  or  present, 
be  it  subjective  or  existing  outside,  gross  or  subtile,  mean  or 
exalted,  far  or  near,  which  is  coupled  with  depravity  and 
attachment,  belongs  to  the  form-attachment-group. 

“ All  sensation  whatsoever,  ...  all  perception  whatso- 
ever, ...  all  predispositions  whatsoever,  ...  all  conscious- 
ness whatsoever,  past,  future,  or  present,  be  it  subjective  or 
existing  outside,  gross  or  subtile,  mean  or  exalted,  far  or  near, 
which  is  coupled  with  depravity  and  attachment,  belongs  to 
the  consciousness-attachment-group. 

“ These,  O priests,  are  called  the  five  attachment-groups.” 

Now,  whereas  there  are  sensations,  perceptions,  etc.,  which 
are  not  subject  to  depravity,  it  is  not  so  with  form.  But 
inasmuch  as  form  from  its  numerousness  constitutes  a group, 
it  is  reckoned  among  the  groups  ; and  inasmuch  as  from  its 
numerousness  and  from  its  being  coupled  with  depravity,  it 
constitutes  an  attachment-group,  it  is  reckoned  among  the 
attachment-groups.  But  only  those  sensations,  perceptions, 
etc.,  which  are  not  coupled  with  depravity  are  reckoned 
among  the  groups ; while  those  coupled  with  depra’^dty  are 
assigned  to  the  attachment-groups.  Here  those  groups  which 
are  in  the  grasp  of  attachment  are  attachment-groups.  This 
is  the  way  the  matter  should  he  viewed.  In  the  present  case, 
however,  mider  the  term  groups  I include  both  classes. 

No  less  and  no  more  : — Why  did  The  Blessed  One  say 
there  were  five  groups,  no  less  and  no  more  ? 

Because  these  sum  up  and  classify,  according  to  their 
affinities,  all  the  constituents  of  being ; because  it  is  only 
these  that  can  afford  a basis  for  the  figment  of  an  Ego  or  of 
anjThing  related  to  an  Ego;  and  because  these  include  all 
other  classifications. 


Vis.xiv.] 


§ 20.  Analysis  of  the  Human  Being. 


157 


For  in  classifpng,  according  to  their  affinities,  the  many 
different  constituents  of  being,  form  constitutes  one  group, 
and  comprises  everything  that  has  any  affinity  to  form  ; sen- 
sation constitutes  another  group,  and  comprises  everything 
that  has  any  affinity  to  sensation.  Similarly  with  respect  to 
perception  and  the  rest.  Accordingly  he  laid  down  only  five 
groups,  because  these  sum  up  and  classify,  according  to  their 
affinities,  all  the  constituents  of  being. 

The  basis  for  the  figment  of  an  Ego  or  of  anything  related 
to  an  Ego,  is  afforded  only  by  these,  namely  form  and  the  rest. 
For  it  has  been  said  as  follows  : — 

“ When  there  is  form,  O priests,  then  thi-ough  attachment 
to  form,  through  engrossment  in  form,  the  persuasion  arises, 
‘ This  is  mine  ; this  am  I ; this  is  my  Ego.’ 

“ When  there  is  sensation,  . . . when  there  is  percep- 
tion, . . . when  there  are  predispositions,  . . . when  there  is 
consciousness,  O priests,  then  through  attachment  to  con- 
sciousness, through  engrossment  in  consciousness,  the  per- 
suasion arises,  ‘ This  is  mine  ; this  am  I ; this  is  my  Ego.’  ” 
Accordingly  he  laid  down  only  five  groups,  because  it  is 
only  these  that  can  afford  a basis  for  the  figment  of  an  Ego  or 
of  anything  related  to  an  Ego. 

As  to  other  groups  which  he  lays  down,  such  as  the  five 
of  conduct  and  the  rest,  these  are  included,  for  they  are 
comprised  in  the  predisposition-group.  Accordingly'  he  laid 
down  only  five  groups,  because  these  include  all  other 
classifications. 

After  this  manner,  therefore,  is  the  conclusion  reached 
that  there  are  no  less  and  no  more. 


§ 21.  THE  COMPOSITION  OF  THE  BODY. 

Translated  from  the  Visuddhi-Magga  (chap.  xi.). 

The  amount  of  the  earthy  element  in  the  body  of  a man  of 
medium  size  is  about  a bushel,  and  consists  of  an  exceedingly 
fine  and  impalpable  powder.  This  is  prevented  from  being 


158 


II.  Sentient  Existence. 


[Vis.xi 


dispersed  and  scattered  abroad,  because  it  is  held  together  by 
about  half  a bushel  of  the  watery  element  and  is  preserved 
by  the  her}-  element  and  is  propped  up  by  the  windy  element. 
And  thus  prevented  from  being  dispemed  and  scattered 
abroad,  it  masquerades  in  many  different  disguises,  such  as 
the  various  members  and  organs  of  women  and  men,  and 
gives  the  body  its  thinness,  thickness,  length,  shortness,  firm- 
ness, solidity,  etc. 

The  watery  element  is  of  a juicy  nature  and  serves  to  hold 
the  body  together.  It  is  prevented  from  trickling  or  flowing 
away,  because  it  rests  in  the  earthy  element  and  is  preserved 
by  the  fiery  element  and  is  propped  up  by  the  windy  element. 
And  thus  prevented  from  trickling  or  flowing  away,  it  gives 
the  body  its  plumpness  or  leanness. 

The  fiery  element  has  heat  as  its  characteristic,  and  has  a 
vaporous  nature,  and  digests  what  is  eaten  and  di'unk.  Rest- 
ing in  the  earthy  element  and  held  together  by  the  wateiy 
element  and  propped  up  by  the  windy  element,  it  cooks  the 
body  and  gives  it  its  beauty  of  complexion.  And  the  body 
thus  cooked  is  kept  free  from  decay. 

The  windy  element  is  characterized  by  its  acti^  eness  and 
its  ability  to  prop  up,  and  courses  tlirough  ever}-^  member  of  the 
body.  Resting  in  the  earthy  element  and  held  together  by  the 
watery  element  and  preserved  by  the  fiery  element,  it  props 
up  the  body.  And  it  is  because  the  body  is  thus  propped  up 
that  it  does  not  fall  over,  but  stands  upright.  And  it  is  when 
the  body  is  impelled  by  the  windy  element  that  it  performs  its 
four  functions  of  walking,  standing,  sitting,  or  Ijfing-down, 
or  ch-aws  in  and  stretches  out  its  arms,  or  moves  its  hands  and 
its  feet. 

Thus  does  this  maclune  made  of  the  four  elements  move 
like  a puppet,  and  deceives  all  foolish  people  with  its  femi- 
ninity, mascubnity,  etc. 


Vis.viii.] 


§2  2.  On  Getting  Angry. 


159 


§ 22.  ON  GETTING  ANGRY. 

Translated  from  the  Visuddhi-Magga  (chap.  ix.). 

“ My  friend,  who  hast  retired  from  the  world  and  art  angry 
with  this  man,  tell  me  what  it  is  you  are  angry  with  ? Are 
3'ou  angry  with  the  hair  of  the  head,  or  with  the  hair  of  the 
bod}’,  or  with  the  nails,  etc.  ? Or  are  you  angiy  with  the 
earthy  element  in  the  hair  of  the  head  and  the  rest  ? Or  are 
}’OU  angr}’  with  the  watery  element,  or  with  the  fieiy  element, 
or  with  the  -windy  element  in  them  ? What  is  meant  by  the 
venerable  N.  N.  is  only  the  five  groups,  the  six  organs  of  sense, 
the  six  objects  of  sense,  and  the  six  sense-consciousnesses. 
With  wliich  of  these  are  you  angry  ? Is  it  with  the  form- 
group  ? Or  is  it  -with  the  sensation-group,  perception-group, 
prechsposition-group,  or  consciousness-group  ? Or  are  you 
angr}’  with  an  organ  of  sense,  or  an  object  of  sense,  or  a 
sense-consciousness  ? ” 

For  a person  who  has  made  the  above  analysis,  there  is  no 
hold  for  anger,  any  more  than  there  is  for  a grain  of  mustard- 
seed  on  the  point  of  an  awl,  or  for  a painting  in  the  sky. 


§ 23.  THE  ORIGIN  AND  CESSATION  OF  THE 
HUMAN  BEING. 

§ 23  a.  — Translated  from  the  Saiiiyutta-Nibaya  (xxii.  22^). 

Thus  have  I heard. 

On  a certain  occasion  The  Blessed  One  was  dwelling  at 
SWatthi  in  Jetavana  monastery  in  Anathapindika’s  Park. 
And  there  The  Blessed  One  addressed  the  priests. 

“ Priests,”  said  he. 

“ Lord,”  said  the  priests  to  The  Blessed  One  in  reply. 
And  The  Blessed  One  spoke  as  follows  : — 

“ I will  teach  you,  O priests,  the  burden,  the  bearer  of  the 


i6o 


II.  Sentient  Existence. 


[S.xxii.22® 


burden,  the  taking  up  of  the  burden,  and  the  laying  down  of 
the  burden. 

“ And  what,  O priests,  is  the  burden  ? 

“ Reply  should  be  made  that  it  is  the  five  attachment- 
groups.  And  what  are  the  five  ? They  are : the  form-attach- 
raent-group,  the  sensation-attachment-group,  the  perception- 
attachment-group,  the  predisposition-attachment-group,  the 
consciousness-attachment-group.  These,  O priests,  are  called 
the  burden. 

“ And  who,  O priests,  is  the  bearer  of  the  burden  ? 

“ Reply  should  be  made  that  it  is  the  individual ; the  ven- 
erable So-and-so  of  such-and-such  a family.  He,  O priests,  is 
called  the  bearer  of  the  burden. 

“ And  what,  O priests,  is  the  taking  up  of  the  burden  ? 

“ It  is  desire  leading  to  rebirth,  joining  itself  to  pleasure 
and  passion,  and  finding  delight  in  every  existence,  — desire, 
namely,  for  sensual  pleasure,  desire  for  permanent  existence, 
desire  for  transitory  existence.^  This,  O priests,  is  called  the 
taking  up  of  the  burden. 

“ And  what,  O priests,  is  the  laying  down  of  the  burden  ? 

“ It  is  the  complete  absence  of  passion,  the  cessation,  giv- 
ing up,  relinquishment,  forsaking,  and  non-adoption  of  desire. 
This,  O priests,  is  called  the  laying  down  of  the  burden.” 

Thus  spake  The  Blessed  One  ; and  when  The  Happy  One 
had  so  spoken.  The  Teacher  afterwards  spoke  as  follows : — 

“ The  five  groups  form  the  heavy  load, 

And  man  this  heavy  load  doth  hear ; 

This  load ’t  is  misery  to  take  up. 

The  laying  down  thereof  is  bliss. 

“ He  who  this  heavy  load  lays  down. 

Nor  any  other  taketh  up. 

By  extirpating  all  desire 
Shall  hunger  lose,  Nirvana  gain.” 


^ For  these  three  desires  see  p.  188. 


S.xxii.35‘]  § 23.  The  Orighi  and  Cessation  of  the  Human  Being.  i6l 


§ 23  6.  — Translated  from  the  Samyutta-Nikaya  (xxii.  35^), 

Thus  have  I heard. 

On  a certain  occasion  The  Blessed  One  was  dwelling  at 
Savatthi  in  Jetavana  monastery  in  Anathapindika’s  Park. 

Then  drew  near  a certain  priest  to  where  The  Blessed  One 
was ; and  having  drawn  near  and  greeted  The  Blessed  One, 
he  sat  down  respectfully  at  one  side.  And  seated  respectfully 
at  one  side,  the  priest  spoke  to  The  Blessed  One  as  follows  : 

“ Pray,  Reverend  Sir,  let  The  Blessed  One  teach  me  the 
Doctrine  in  brief,  so  that  when  I have  listened  to  the  Doctrine 
of  The  Blessed  One  I may  dwell  solitary,  retired,  vigilant, 
strenuous,  and  earnest.” 

“ By  cleaving  to  anything,  O priest,  thus  does  one  come 
to  be ; by  not  cleaving  to  anything,  thus  does  one  not  come 
to  be.” 

“ I understand,  O Blessed  One ! I understand,  O Happy 
One  ! ” 

“ But  what,  O priest,  do  you  understand  is  the  full  mean- 
ing of  what  I said  in  brief  ? ” 

“ By  cleaving  to  form.  Reverend  Sir,  thus  does  one  come  to 
be.  By  cleaving  to  sensation,  . . . perception,  . . . the  pre- 
dispositions, . . . consciousness,  thus  does  one  come  to  be. 
By  not  cleaving  to  form.  Reverend  Sir,  thus  does  one  not  come 
to  be.  By  not  cleaving  to  sensation,  . . . perception,  . . . 
the  predispositions,  . . . consciousness,  thus  does  one  not 
come  to  be.  This  is  what  I understand  to  be  the  full  mean- 
ing of  what  The  Blessed  One  said  in  brief.” 

“ Well  said,  well  said,  O priest ! Well  do  you  under- 
stand the  full  meaning  of  what  I said  in  brief.  By  clea\dng 
to  form,  O priest,  thus  does  one  come  to  be.  By  clea^dng  to 
sensation,  . . . perception,  . . . the  predispositions,  . . . 
consciousness,  thus  does  one  come  to  be.  By  not  cleaving  to 
form,  O priest,  thus  does  one  hot  come  to  be.  By  not  cleav- 
ing to  sensation,  . . . perception,  . . . the  predispositions, 

. . . consciousness,  thus  does  one  not  come  to  be.  This,  O 
priest,  is  the  full  meaning  of  what  I said  in  brief.” 

Then  that  priest,  having  applauded  the  speech  of  The 
n 


II.  Sentient  Existence. 


[S.xxii.359 


162 


Blessed  One  and  returned  tBanks,  rose  from  his  seat,  and 
salnting  The  Blessed  One  and  keeping  his  right  side  towards 
him,  he  departed. 

Then  that  priest,  solitary,  retired,  'vdgilant,  strenuous,  and 
earnest,  in  no  long  time,  and  in  his  life-time,  came  to  learn 
for  himself,  realize,  and  live  in  the  possession  of  that  highest 
good  to  which  the  holy  life  conducts,  and  for  the  sake  of 
which  3’ouths  of  good  family  so  nobly  retire  from  the  house- 
hold life  to  the  houseless  one.  And  he  became  conscious 
that  rebirth  was  exhausted,  that  he  had  lived  the  holy  life, 
that  he  had  done  what  it  behooved  liim  to  do,  and  that  he  was 
no  more  for  tliis  Avorld. 

And  that  priest  was  of  the  number  of  the  saints. 

§ 23  c.  — Translated  from  the  Samyutta-Xikaya  (xxii.  53i). 

Thus  have  I heard. 

On  a certain  occasion  The  Blessed  One  was  dwelling  at 
Savatthi  in  Jetavana  monastery  in  Anathapindika’s  Park. 
And  there  The  Blessed  One  addressed  the  priests. 

“ Priests,”  said  he. 

“ Lord,”  said  the  priests  to  The  Blessed  One  in  reply. 

And  The  Blessed  One  spoke  as  follows  : — 

“ Not  to  seek  for  an}i:hing,  O priests,  is  to  be  free  ; to  seek 
for  am-thing  is  not  to  be  free. 

‘‘  If  consciousness  abide,  O priests,  it  is  because  of  a seek- 
ing for  form  that  it  abides,  and  supported  b}'  form,  and  rest- 
ing in  form,  and  taking  delight  therein,  it  attains  to  growth, 
increase,  and  development.  When  consciousness  abides,  O 
priests,  it  is  because  of  a seeking  for  sensation,  . . . percep- 
tion, . . . the  predispositions,  that  it  abides,  and  supported  by 
the  predispositions,  and  resting  in  the  predispositions,  and 
taking  delight  therein,  it  attains  to  growth,  increase,  and 
development. 

“ It  is  impossible,  O priests,  for  any  one  to  say  that  he  can 
declare  either  the  coming,  or  the  going,  or  the  passing  out  of 
an  existence,  or  the  springing  up  into  an  existence,  or  the 
growth,  or  the  increase,  or  the  development  of  consciousness 


S.xxii.53^]  §23.  The  Origm  and  Cessation  of  the  Hutnan  Being.  163 

apart  from  form,  apart  from  sensation,  apart  from  perception, 
apart  from  the  predispositions. 

“ If  passion  for  form,  O priests,  is  abandoned,  then  through 
the  abandonment  of  passion  the  support  is  cut  off,  and  there 
is  no  resting-place  for  consciousness.  If  passion  for  sensation, 
. . . for  percejition,  . . . for  the  predispositions  is  abandoned, 
then  through  the  abandonment  of  passion  the  support  is  cut 
off,  and  there  is  no  resting-place  for  consciousness. 

“ AVhen  that  consciousness  has  no  resting-place,  does  not 
increase,  and  no  longer  accumulates  karma,  it  becomes  free ; 
and  when  it  is  free,  it  becomes  quiet ; and  when  it  is  quiet, 
it  is  blissful ; and  when  it  is  blissful,  it  is  not  agitated ; and 
when  it  is  not  agitated,  it  attains  Nirvana  in  its  own  person  ; 
and  it  knows  that  rebirth  is  exhausted,  that  it  has  lived  the 
holy  life,  that  it  has  done  what  it  behooved  it  to  do,  and  that 
it  is  no  more  for  this  world.” 

§ 23  — Translated  from  the  Samyutta-Nikaya  (xxii.  112). 

Thus  have  I heard. 

On  a certain  occasion  The  Blessed  One  was  dwellino-  at 
Savatthi  in  Jetavana  monastery  in  Anathapindika’s  Park. 
And  there  The  Blessed  One  addressed  the  priests. 

“ Priests,”  said  he. 

“ Lord,”  said  the  priests  to  The  Blessed  One  in  reply. 

And  The  Blessed  One  spoke  as  follows : — 

“ O priests,  abandon  all  wish,  passion,  delight,  desire, 
seeking,  attachment,  mental  affirmation,  proclivity,  and  pre- 
judice in  respect  of  form.  Thus  will  form  be  abandoned, 
uprooted,  pulled  out  of  the  ground  like  a palmyra-tree,  and 
become  non-existent  and  not  liable  to  spring  up  again  in  the 
future. 

“Abandon  all  wish,  passion,  delight,  desire,  seeking, 
attachment,  mental  affirmation,  proclivity,  and  prejudice  in 
respect  of  sensation,  . . . perception,  . . . the  predisposi- 
tions, . . . consciousness.  Thus  will  consciousness  be  aban- 
doned, uprooted,  pulled  out  of  the  ground  like  a palmyra-tree, 
and  become  non-existent  and  not  liable  to  spring  up  again  in 
the  futiu’e.” 


164 


II.  Sentient  Existence. 


[S.i.66 


§ 23  e.  — Translated  from  the  Saniyutta-Nikaya  (i.6®). 

What  is  it  causeth  man  to  be? 

What  has  he,  will  not  be  controlled? 

Who  are  they  that  rebirth  endure? 

From  what  can  respite  ne’er  be  found? 

Desire  ay  causeth  man  to  be. 

Man’s  thoughts  refuse  to  be  controlled. 

All  sentient  life  rebirth  endures. 

From  misery  no  release  is  found. 


§ 24.  INANIMATE  NATURE. 

Translated  from  the  Visuddhi-Magga  (chap.  xx.). 

The  forms  of  Nature  are  forms  wliich  have  been  coming 
into  being  since  the  renovation  of  the  world-cycle  and  exist 
without  organs  of  sense  or  mental  faculties  outside  of  our- 
selves, such  as  : iron,  copper,  tin,  lead,  gold,  silver,  pearls, 
gems,  cat’s-eyes,  shells,  rocks,  coral,  rubies,  sapphires,  earth, 
stones,  mountains,  grass,  trees,  vines,  etc.  This  will  be  made 
plain  by  instancing  the  bud  of  an  Asoka  tree.  For  the  form  of 
an  Asoka  bud  is  at  fii’st  of  a delicate  red ; after  the  lapse  of 
two  or  three  days,  of  a deep  red  ; after  the  lapse  of  two  or  three 
more,  of  a dull  red ; then  of  the  color  of  a tender  shoot,  then 
of  a mature  twig,  then  of  a green  leaf,  and  then  of  the  color 
of  a dark  green  leaf.  In  the  course  of  a year  from  the  time  of 
its  being  the  color  of  a dark  green  leaf,  this  form,  in  the  series 
of  forms  belonging  to  its  own  nature,  becomes  a yellow  leaf, 
and  breaking  loose  from  its  stalk  falls  to  the  ground.  When 
the  meditative  priest  has  grasped  all  this,  he  applies  the 
Three  Characteristics,  as  follow^s : 

“ The  form  that  was  in  existence  at  the  time  of  the  deli- 
cate red  color  perished  without  attaining  to  the  time  of  the 
deep  red  color ; the  form  that  was  in  existence  at  the  time  of 
the  deep  red  color,  without  attaining  to  the  time  of  the  dull 
red  color ; the  form  that  was  in  existence  at  the  time  of  the 


Vis.xx] 


§ 24.  Inanimate  Nattire. 


165 

dull  red  color,  without  attaining  to  the  time  of  the  tender- 
shoot  color;  the  form  that  was  in  existence  at  the  time  of 
the  tender-shoot  color,  without  attaining  to  the  time  of  the 
mature-twig  color;  the  form  that  was  in  existence  at  the 
time  of  the  mature-twig  color,  without  attaining  to  the  time 
of  the  green-leaf  color ; the  form  that  was  in  existenee  at  the 
time  of  the  green-leaf  color,  without  attaining  to  the  time  of 
the  dark-green-leaf  color ; the  form  that  was  in  existence  at 
the  time  of  the  dark-green-leaf  color,  without  attaining  to  the 
time  of  the  yellow-leaf  color ; the  form  that  was  in  existence 
at  the  time  of  the  yellow  leaf  perished  without  attaining  to 
the  time  of  breaking  loose  from  the  stalk  and  falling  to  the 
ground.  Therefore  is  it  transitory,  evil,  and  without  sub- 
stantive reality.” 

Having  thus  applied  the  Three  Characteristics  in  this  par- 
ticular instance,  he  then  in  the  same  way  reflects  on  all  other 
forms  of  Nature. 


§ 25.  THE  MIDDLE  DOCTKINE. 

§ 25  a.  — Translated  from  the  Sauiyutta-Xikaya  (xxii.  90'®). 

The  world,  for  the  most  part,  O Kaccana,  holds  either  to 
a belief  in  being  or  to  a belief  in  non-being.  But  for  one 
who  in  the  light  of  the  highest  knowledge,  O Kaccana,  con- 
siders how  the  world  arises,  belief  in  the  non-being  of  the 
world  passes  away.  And  for  one  who  in  the  light  of  the 
highest  knowledge,  O Kaccana,  considers  how  the  world 
ceases,  belief  in  the  being  of  the  world  passes  away.  The 
world,  O Kaccana,  is  for  the  most  part  bound  up  in  a seeking, 
attachment,  and  proclivity  [for  the  groups],  but  a priest  does 
not  sympathize  with  this  seeking  and  attachment,  nor  with 
the  mental  affirmation,  proclivity,  and  prejudice  which  affirms 
an  Ego.  He  does  not  doubt  or  question  that  it  is  only  evil 
that  springs  into  existence,  and  only  evil  that  ceases  from 
existence,  and  his  conviction  of  this  fact  is  dependent  on  no 
one  besides  himself.  This,  0 Kaccana,  is  what  constitutes 
Right  Belief. 


II.  Sentient  Existence. 


[S.xxii.go^^^ 


1 66 


That  things  have  being,  O Kaccana,  constitutes  one 
extreme  of  doctrine ; that  things  have  no  being  is  the  other 
extreme.  These  extremes,  O Kaccana,  have  been  avoided  by 
The  Tathagata,  and  it  is  a middle  doctrine  be  teaches : — 

On  ignorance  depends  karma ; 

On  karma  depends  consciousness ; 

On  consciousness  depend  name  and  form ; 

On  name  and  form  depend  the  six  organs  of  sense ; 

On  the  six  organs  of  sense  depends  contact ; 

On  contact  depends  sensation ; 

On  sensation  depends  desbe ; 

On  desire  depends  attachment ; 

On  attachment  depends  existence ; 

On  existence  depends  birth ; 

On  birth  depend  old  age  and  death,  sorrow,  lamentation,  misery, 
grief,  and  despair.  Thus  does  this  eutbe  aggregation  of  misery 
arise. 

But  on  the  complete  fading  out  and  cessation  of  ignorance 
ceases  karma ; 

On  the  cessation  of  karma  ceases  consciousness ; 

On  the  cessation  of  consciousness  cease  name  and  form ; 

On  the  cessation  of  name  and  form  cease  the  six  organs  of 
sense ; 

On  the  cessation  of  the  six  organs  of  sense  ceases  contact ; 

On  the  cessation  of  contact  ceases  sensation ; 

On  the  cessation  of  sensation  ceases  desbe ; 

On  the  cessation  of  desire  ceases  attachment ; 

On  the  cessation  of  attachment  ceases  existence ; 

On  tlie  cessation  of  existence  ceases  birth ; 

On  the  cessation  of  birth  cease  old  age  and  death,  sorrow, 
lamentation,  misery,  grief,  and  despair.  Thus  does  this  entbe 
aggregation  of  misery  cease. 

§ 2.5  h.  — Translated  from  the  Samyutta-Nikaya  (xii.  35’). 

Thus  have  I heard. 

On  a certain  occasion  The  Blessed  One  was  dwelling  at 
Savatthi  in  Jetavana  monastery  in  Anathapindika’s  Park. 
And  there  The  Blessed  One  addressed  the  priests. 


S.xii.35^] 


§ 25.  The  Middle  Docirine. 


l6y 


“ Priests,”  said  he. 

“ Lord,”  said  the  priests  to  The  Blessed  One  in  reply. 
And  The  Blessed  One  spoke  as  follows  : 

“ O priests,  on  ignorance  depends  karma.  . , . Thus  does 
this  entire  aggregation  of  misery  arise.” 

“ Reverend  Sir,  what  are  old  age  and  death  ? and  what  is 
it  has  old  age  and  death  ? ” 

“ The  question  is  not  rightly  put,”  said  The  Blessed  One. 
“O  priest,  to  say:  ‘What  are  old  age  and  death?  and  what 
is  it  has  old  age  and  death  ? ’ and  to  say : ‘ Old  age  and  death 
are  one  thing,  hut  it  is  another  thing  which  has  old  age  and 
death,’  is  to  say  the  same  thing  in  different  ways.  If,  O 
priest,  the  dogma  obtain  that  the  soul  and  the  body  are  iden- 
tical, then  there  is  no  religious  life ; or  if,  O priest,  the 
dogma  obtain  that  the  soul  is  one  thing  and  the  body  another, 
then  also  there  is  no  religious  life.  Both  these  extremes, 
O priest,  have  been  avoided  by  The  Tathagata,  and  it  is  a 
middle  doctrine  he  teaches : ‘ On  birth  depend  old  age  and 
death.’  ” 

“ Reverend  Sir,  what  is  birth  ? and  what  is  it  has  birth  ? ” 
“ The  question  is  not  rightly  put,”  said  The  Blessed  One. 
“ O priest,  to  say  : ‘ What  is  birth  ? and  what  is  it  has  birth  ? ’ 
and  to  say:  ‘Birth  is  one  thing,  but  it  is  another  thing  which 
has  birth,’  is  to  say  the  same  thing  in  different  waj's.  If, 
O priest,  the  dogma  obtain  that  the  soul  and  the  body  are 
identical,  then  there  is  no  religious  life ; or  if,  O priest,  the 
dogma  obtain  that  the  soul  is  one  thing  and  the  body  another, 
then  also  there  is  no  religious  life.  Both  these  extremes,  O 
priest,  have  been  avoided  by  The  Tathagata,  and  it  is  a 
middle  doctrine  he  teaches  : ‘ On  existence  depends  birth.’  ” 
“ Reverend  Sir,  what  is  existence  ? . . . attachment  ? . . . 
desire  ? . . . sensation  ? . . . contact  ? . . . the  six  organs  of 
sense?  . . . name  and  form?  . . . consciousness?  . . . 
karma?  and  what  is  it  has  karma?” 

“ The  question  is  not  rightly  put,”  said  The  Blessed  One. 
“ O priest,  to  say : ‘ What  is  karma  ? and  what  is  it  has 
karma?’  and  to  say:  ‘Karma  is  one  thing,  but  it  is  another 
thing  which  has  karma,’  is  to  say  the  same  thing  in  different 


II.  Sentient  Existenee. 


[S.XU.35W 


168 


ways.  If,  O priest,  the  dogma  obtain  that  the  soul  and  the 
body  are  identical,  then  there  is  no  religious  life ; or  if,  O 
priest,  the  dogma  obtain  that  the  soul  is  one  thing  and  the 
body  another,  then  also  there  is  no  religious  life.  Both  these 
extremes,  O priest,  have  been  avoided  by  The  Tathagata,  and 
it  is  a middle  doctrine  he  teaches : ‘ On  ignorance  depends 
karma.’ 

“ But  on  the  complete  fading  out  and  cessation  of  igno- 
rance, O j^riest,  all  these  refuges,  puppet-shows,  resorts,  and 
wri things,  — to  wit : What  are  old  age  and  death  ? and 
what  is  it  has  old  age  and  death  ? or,  old  age  and  death  are 
one  thing,  but  it  is  another  thing  which  has  old  age  and 
death ; or,  the  soul  and  the  body  are  identical,  or  the  soul  is 
one  thing,  and  the  body  another,  — all  such  refuges  of  what- 
ever kind  are  abandoned,  uprooted,  pulled  out  of  the  ground 
like  a palmyra-tree,  and  become  non-existent  and  not  liable 
to  spring  up  again  in  the  future. 

“ But  on  the  complete  fading  out  and  cessation  of  igno- 
rance, O priest,  all  these  refuges,  puppet-shows,  resorts,  and 
writhings,  — to  wit : What  is  birth  ? . . . existence  ? . . . 
attachment?  . . . desire?  . . . sensation?  . . . contact?  . . . 
the  six  organs  of  sense  ? . . . name  and  form  ? . . . conscious- 
ness ? . . . karma?  and  what  is  it  has  karma  ? or,  karma  is  one 
thing,  but  it  is  another  thing  which  has  karma ; or,  the  soul 
and  the  body  are  identical,  or  the  soul  is  one  thing  and  the 
body  another,  — all  such  refuges  are  abandoned,  uprooted, 
pulled  out  of  the  ground  like  a palmyra-tree,  and  become 
non-existent  and  not  liable  to  spring  up  again  in  the  future.” 

§ 25  c. — Translated  from  the  Visuddhi-ilagga  (chap.  xvii.). 

Inasmuch  as  it  is  dependently  on  each  other  and  in  unison 
and  simultaneously  that  the  factors  which  constitute  depend- 
ence originate  the  elements  of  being,  therefore  did  The  Sage 
call  these  factors  Dependent  Origination. 

For  the  ignorance  etc.  which  have  been  enumerated  as 
constituting  dependence,  when  they  originate  any  of  the  ele- 
ments of  being,  namely,  karma  and  the  rest,  can  only  do  so 
when  dependent  on  each  other  and  in  case  none  of  their  num- 


Vis.xvii] 


§ 25.  The  Middle  Doctrine. 


169 


ber  is  lacking.  Therefore  it  is  dependently  on  each  other  and 
in  unison  and  simultaneously  that  the  factors  which  consti- 
tute dependence  originate  the  elements  of  being,  not  by  a 
part  of  their  number  nor  by  one  succeeding  the  other.  Ac- 
cordingly The  Sage,  skilful  in  the  art  of  discovering  the 
signification  of  things,  calls  this  dependence  by  the  name  of 
Dependent  Origination. 

And  in  so  doing,  by  the  first  of  these  two  words  is  shown 
the  falsity  of  such  heresies  as  that  of  the  persistence  of  existr 
ences,  and  by  the  second  word,  a rejection  of  such  heresies  as 
that  existences  cease  to  be,  while  by  both  together  is  shown 
the  truth. 

By  the  first : — The  word  “ Dependent,”  as  exhibiting  a 
full  complement  of  dependence  and  inasmuch  as  the  elements 
of  being  are  subject  to  that  full  complement  of  dependence, 
shows  an  avoidance  of  such  heresies  as  that  of  the  persistence 
of  existences,  the  heresies,  namely,  of  the  persistence  of  exist- 
ences, of  uncaused  existences,  of  existences  due  to  an  overrul- 
ing power,  of  self-determining  existences.  For  what  have 
persistent  existenees,  uncaused  existences,  etc.,  to  do  with 
a full  complement  of  dependence  ? 

By  the  second  word  : — The  word  “ Origination,”  as  exhil> 
iting  an  origination  of  the  elements  of  being  and  inasmuch 
as  the  elements  of  being  originate  by  means  of  a full  comple- 
ment of  dependence,  shows  a rejection  of  such  heresies  as 
that  of  the  annihilation  of  existences,  the  heresies,  namely, 
of  the  annihilation  of  existences,  of  nihilism,  of  the  inefficacy 
of  karma.  For  if  the  elements  of  being  are  continually  origi- 
nating by  means  of  an  antecedent  dependence,  whence  can 
we  have  anniliilation  of  existence,  nihilism,  and  an  inefficacy 
of  karma  ? 

By  loth  together : — By  the  complete  phrase  “ Dependent 
Origination,”  inasmuch  as  such  and  such  elements  of  being 
come  into  existence  by  means  of  an  unbroken  series  of  their 
full  complement  of  dependence,  the  truth,  or  middle  course, 
is  shown.  This  rejects  the  heresy  that  he  who  experiences 
the  fruit  of  the  deed  is  the  same  as  the  one  who  performed 
the  deed,  and  also  rejects  the  converse  one  that  he  who 


170 


II.  Se7itient  Existence. 


[Vis.xvii 


experiences  the  fruit  of  a deed  is  different  from  the  one  who 
performed  the  deed,  and  leaning  not  to  either  of  these  popular 
hypotheses,  holds  fast  by  nominalism. 


§ 26.  IGXORAXCE. 

§ 26  a.  — Translated  from  the  Yisuddhi-Magga  (chap.  xvii.). 

According  to  the  Sutta-Pitaka,  ignorance  is  want  of  knowl- 
edge concerning  four  matters,  namely,  miser)-  etc. ; accord- 
ing to  the  Ahhidliamma-Pitaka,  concerning  eight,  namely, 
in  addition  to  the  above,  anteriority  etc. 

For  it  has  been  said  as  follows : 

“ What  is  ignorance  ? Want  of  knowledge  concerning 
misery,  want  of  knowledge  concerning  the  origin  of  misery, 
want  of  knowledge  concerning  the  cessation  of  misery, 
want  of  knowledge  concerning  the  path  leading  to  the 
cessation  of  miseiy,  want  of  knowledge  concerning  ante- 
riority, want  of  knowledge  concerning  posteriority,  want 
of  knowledge  concerning  anteriority  and  posteriority,  want  of 
knowledge  concerning  definite  dependence  and  of  the  ele- 
ments of  being  sprung  from  dependence.” 

In  the  above  quotation  ignorance  is  only  considered  in  its 
aspect  as  a concealer  of  the  verities  cited,  although,  except  in 
the  case  of  the  two  transcendent  truths  [f.  e.  the  truth  con- 
cerning the  cessation  of  misery  and  the  truth  concerning  the 
path  leading  to  the  cessation  of  misery],  it  also  comes  into 
being  with  reference  to  objects  of  sense.  HaA'ing  come  into 
being,  it  conceals  the  truth  concerning  misery,  and  does  not 
allow  of  the  comprehension  of  its  essential  elements  and  char- 
acteristics, as  also  it  conceals  the  origin  of  misery,  the  ces- 
sation of  misery,  the  path,  the  fiA-e  groups  of  the  past,  otherwise 
called  anteriority,  the  fiA'e  groups  of  the  future  otherwise 
called  posteriority,  both  sets  of  groups  otherwise  called  ante- 
riority and  posteriority,  and  both  definite  dependence  and  the 
elements  of  being  sprung  from  dependence,  and  does  not  allow 
of  the  comprehension  of  their  essential  elements  and  charac- 


Vis.xvii] 


§26.  Ignorance. 


171 


teristics,  so  that  one  can  discriminate  and  say,  “This  is 
ignorance  ; this  is  karma,”  and  so  on.  Thus  is  it  said  to  be 
“ want  of  knowledge  concerning  misery,  . . . want  of  knowl- 
edge concerning  both  definite  dependence  and  the  elements 
of  being  sprung  from  dependence.” 

§ 26  &.  — Translated  from  the  Visuddhi-Magga  (chap.  xvii.). 

But  why  is  ignorance  put  at  the  beginning  ? Is  it  because 
ignorance,  like  the  natura  naturans  of  the  Sankhya  pliiloso- 
phers,  is  the  causeless  primary  cause  of  the  world  ? It  is  not 
causeless.  For  in  the  quotation,  “ On  the  arising  of  the 
depravities  depends  the  arising  of  ignorance,”  the  cause  of 
ignorance  is  declared.  But  there  is  an  occasion  when  igno- 
rance may  be  said  to  be  a primary  cause.  What  is  that 
occasion  ? When  it  is  made  the  starting-point  of  a discourse 
concerning  the  round  of  rebirth. 

For  The  Blessed  One  in  his  discourses  on  the  round  of  re- 
birth was  accustomed  to  choose  from  Dependent  Origination 
two  of  the  factors  of  being  as  his  starting-points : either,  on 
the  one  hand,  ignorance,  as  when  he  says,  “ As  I have  told 
you,  O priests,  the  first  beginning  of  ignorance  cannot  be  dis- 
cerned, nor  can  one  say,  ‘ Before  a given  point  of  time  there 
was  no  ignorance,  it  came  into  being  afterwards.’  Neverthe- 
less, O priests,  it  can  be  discerned  that  ignorance  possesses  a 
definite  dependence ; ” or,  on  the  other  hand,  desire  for  exist- 
ence, as  when  he  says,  “ As  I have  told  you,  O priests,  the 
first  beginning  of  desire  for  existence  cannot  be  discerned, 
nor  can  one  say,  ‘ Before  a given  point  of  time  there  was  no 
desire  for  existence,  it  came  into  being  afterwards.’  Never- 
theless, O priests,  it  can  be  discerned  that  desire  for  exist- 
ence possesses  a definite  dependence.” 

But  why  was  The  Blessed  One  in  his  discourses  on  the 
round  of  rebirth  accustomed  to  choose  these  two  factors  of 
being  as  his  starting-points?  Because  they  constitute  the 
difference  between  the  karma  which  conducts  to  blissful 
states  of  existence  and  the  karma  which  conducts  to  unhappy 
states  of  existence.  For  the  cause  of  the  karma  which  con- 
ducts to  unhappy  states  of  existence  is  ignorance.  And  why 


172 


II.  Sentient  Existence. 


[Vis.xvii 


do  I say  so  ? Because,  just  as  a cow  about  to  be  slaughtered, 
overcome  by  weariness  due  to  fiery  heat  and  to  blows  of  the 
stick,  will,  as  the  result  of  that  exhaustion,  drink  water  that 
is  hot,  although  it  is  unpleasant  and  does  her  harm ; so  the 
unconverted  man,  overcome  by  ignorance,  will  take  life  and 
perform  many  other  kinds  of  karma  which  conduct  to  un- 
happy states  of  existence,  although  such  karma  is  unpleasant 
on  account  of  the  fiery  heat  of  the  corruptions,  and  does  him 
harm  by  casting  him  into  unhappy  states  of  existence. 

But  the  cause  of  the  karma  which  conducts  to  blissful  states 
of  existence  is  desire  for  existence.  And  why  do  I say  so  ? 
Because,  just  as  the  cow  described  above  will  thirstily  drink 
cold  water,  and  tire  di-ink  will  be  pleasant  to  her  and  remove 
her  weariness ; so  the  unconverted  man,  overcome  by  desire 
for  existence,  ridding  himself  of  the  fiery  heat  of  the  corrup- 
tions, will  cease  from  taking  life  and  perform  many  other 
kinds  of  karma  which  conduct  to  blissful  states  of  existence, 
and  such  karma  will  be  pleasant,  as  it  conducts  to  blissful 
states  of  existence  and  removes  the  weariness  of  the  misery 
of  unhappy  states  of  existence. 

Xowin  his  discourses  on  the  round  of  rebirth  The  Blessed 
One  sometimes  sets  out  from  only  one  of  these  factors,  as 
when  he  says,  “ Thus,  O priests,  ignorance  causes  karma ; 
karma  causes  consciousness,”  etc. ; or,  “ When  a man  lives, 
O priests,  absorbed  in  the  fascinations  of  objects  of  attach- 
ment, then  does  desire  increase,  and  on  desire  depends  attach- 
ment,” etc. ; sometimes  from  both,  as  when  he  says,  “ O 
priests,  it  is  because  the  fool  is  blinded  by  ignorance  and 
joined  to  desire  that  thus  his  body  has  come  to  be.  Such  is 
the  origin  not  merely  of  one’s  own  body,  but  also  of  name 
and  form  existing  outside.  Verily  it  is  in  dependence  on 
these  two,  ignorance  and  desire,  that  arise  contact  and  the  six 
organs  of  sense,  and  that  the  fool  experiences  happiness  and 
misery,”  etc. 

§ 26  c.  — Translated  from  the  Visuddhi-ilagga  (chap.  xrii.). 

Whereas,  however,  sorrow  etc.  are  mentioned  last,  they 
constitute  the  fruition  of  the  ignorance  mentioned  in  the 


Vis.xvii] 


§26.  Ignorance. 


173 


Wheel  of  Existence’s  opening  phrase,  “ On  ignorance  depends 
karma.”  And  it  is  to  be  understood  that  this  Wheel  of 
Existence  constantly  and  continuously  rolls  onward,  without 
known  beginning,  without  a personal  cause  or  passive  recipi- 
ent and  empty  with  a twelvefold  emptiness. 

If  it  be  asked:  How  do  sorrow  etc.  constitute  the  fruition 
of  igfnorance  ? How  is  the  Wheel  of  Existence  without 
known  beginning?  How  is  it  without  a personal  cause  or 
passive  recipient?  How  is  it  empty  with  a twelvefold 
emptiness  ? — we  reply : — 

Of  liim  who  is  not  free  from  ignorance  there  is  sorrow, 
grief,  and  despair,  and  of  liim  who  is  infatuated  there  is 
lamentation.  Thus  it  is  when  sorrow  etc.  have  ripened  that 
ignorance  attains  to  fruition. 

Moreover,  it  has  been  said,  “ Ignorance  springs  from  the 
depravities.”  Sorrow  etc.  also  spring  from  the  depravities. 
And  how?  Sorrow  springs  from  the  depravity  of  sensual 
pleasui-e  as  soon  as  the  object  of  sensual  desire  is  removed. 
As  it  is  said : 

“ The  man  who  lives  for  sensual  joys. 

And  findeth  his  delight  therein. 

When  joys  of  sense  have  taken  flight. 

Doth  smart  as  if  with  arrows  pierced.” 

And  as  it  is  said  : 

“ From  sensual  pleasure  sorrow  springs.” 

Also  sorrow  etc.  all  spring  from  the  depravity  of  heresy. 
As  it  is  said  : 

“ When  he  has  become  possessed  with  the  notion,  ‘ I am 
form ; form  belongs  to  the  I,’  then  through  the  changing  and 
alteration  of  form  arise  sorrow,  miser}',  grief,  and  despair.” 

And  just  as  they  spring  from  the  depravity  of  heresy,  so 
also  do  they  spring  from  the  depravity  of  desire  for  existence, 
as  occurs  in  the  case  of  the  gods  when  frightened  by  the  fear 
of  death  on  perceiving  the  five  omens.  As  it  is  said : 

“ Also  the  gods  long-lived,  handsome,  and  dwelling  long 
ages  in  lofty  palaces  in  a plenitude  of  bliss,  they  also  on  hear- 


174 


II.  Sentient  Existence. 


[Vis.xvii 


ing  the  doctrinal  iastruction  of  The  Tathagata  become  afraid, 
alarmed,  and  agitated.” 

And  just  as  they  spring  from  the  depra^dty  of  desire  for 
existence,  so  also  do  they  spring  from  the  depravity  of  igno- 
rance. As  it  is  said : 

“ The  foolish  man,  O priests,  experiences  even  iu  the 
present  life  a threefold  misery  and  grief.” 

Thus,  inasmuch  as  sorrow  etc.  spring  from  the  depravi- 
ties, therefore  in  ripening  they  accomplish  the  frmtion  of  the 
depravities,  which  are  the  causes  of  ignorance.  Thus  it  is 
when  the  depravities  have  ripened  that  ignorance  attains  to 
fruition,  as  it  is  one  of  them. 

After  this  manner,  therefore,  is  to  be  understood  the 
clause ; Ignorance  attains  to  fruition  in  sorrow  etc. 

Inasmuch,  however,  as  when  ignorance  has  thus  attained 
to  fruition  in  sorrow  etc.,  as  being  one  of  their  causes,  there 
is  then  no  end  to  the  succession  of  cause  and  effect,  “ On 
ignorance  depends  karma ; on  karma  depends  consciousness,” 
etc. ; therefore  we  have  a twelve-memhered  Wheel  of  Exist- 
ence without  known  beginning,  continuing  to  exist  by  virtue 
of  a concatenation  of  cause  and  effect. 

If  it  be  objected  — “ In  that  case  it  is  contradictory  to 
say,  ‘ On  ignorance  depends  karma,’  and  to  call  this  the 
beginning,”  — we  reply  — “ This  is  not  the  beginning ; this 
merely  enunciates  the  chief  of  the  elements  of  being.”  For 
io-norance  is  chief  in  the  three  rounds.  For  when  the  fool 
seizes  hold  of  it,  then  the  rounds  of  corruption,  of  karma,  and 
of  the  fruition  of  karma,  coil  themselves  about  him ; just  as 
when  a man  seizes  the  head  of  a serpent  all  the  rest  of  the 
body  coils  itself  about  his  arm.  But  when  the  annihilation 
of  ignorance  has  been  effected,  deliverance  is  thereby  gained ; 
just  as  when  the  serpent’s  head  has  been  cut  off  the  arm 
becomes  delivered  of  the  coils.  As  it  is  said : 

“ On  the  complete  fading  out  and  cessation  of  ignorance 
ceases  karma ; ” and  so  forth. 

Thus,  inasmuch  as  ignorance  is  the  imprisonment  of  him 
who  seizes  it,  and  the  deliverance  of  him  who  lets  it  go,  it  is 
the  chief  but  not  the  beginning. 


Vis.xvii] 


§ 26.  Ignorance. 


I7S 

Thus  is  to  be  understood  the  clause  : The  Wheel  of  Exist- 
ence is  without  known  leginning. 

Now  inasmuch  as  the  factors  of  being,  karma  etc.,  exist 
by  reason  of  their  own  causes,  ignorance  etc.,  therefore  is 
this  same  Wheel  of  Existence  wanting  in  any  other  cause  for 
the  round  of  rebirth,  such  as  Brahma  etc.,  conceived  of  under 
the  names  of  Brahma,  Great  Brahma,  The  Chief,  The  Victori- 
ous One,  and  is  also  wanting  in  any  Ego  passively  recipient 
of  happiness  and  misery,  conceived  of  as  “ This  I that  talks 
and  feels.”  Thus  is  to  be  understood  the  phrase : Without  a 
personal  cause  or  passive  reeipient. 

Inasmuch,  however,  as  ignorance  is  empty  of  stability 
from  being  subject  to  a coming  into  existence  and  a disap- 
pearing from  existence,  and  is  empty  of  loveliness  from  being 
corrupted  and  one  of  the  corruptions,  and  is  empty  of  happi- 
ness from  being  harassed  by  coming  into  existence  and  dis- 
appearing from  existence,  and  is  empty  of  a self-determining 
Ego  from  being  subject  to  dependence,  — and  similarly  with 
reference  to  karma  and  the  remaining  terms ; or,  in  other 
words,  inasmuch  as  ignorance  is  not  an  Ego,  belongs  to  no 
Ego,  is  comprised  in  no  Ego,  possesses  no  Ego,  and  similarly 
with  reference  to  karma  and  the  rest,  — therefore  is  it  to  be 
understood  of  the  Wheel  of  Existence  that  it  is  empty  with  a 
twelvefold  emptiness. 

When  he  has  learned  this,  he  next  perceives  that  igno- 
rance and  desire  are  its  root ; that  the  past  etc.  are  its  three 
times ; and  that  these  contain  two,  eight,  and  two  members 
respectively. 

Respecting  this  Wheel  of  Existence  it  is  to  be  understood 
that  the  two  factors  ignorance  and  desire  are  its  root ; and  that 
this  root  is  twofold : the  root  ignorance,  deriving  from  the 
past  and  ending  with  sensation ; and  the  root  desire,  continu- 
ing into  the  future  and  ending  with  old  age  and  death.  Here 
the  first  of  these  two  roots  is  specified  with  reference  to  him 
who  is  inclined  to  heresy,  the  latter  with  reference  to  him 
who  is  inclined  to  desire.  For  the  ignorance  of  those  who 
are  inclined  to  heresy,  and  the  desire  of  those  who  are 
inclined  to  desire,  conduct  to  the  round  of  rebirth.  Or  again, 


176 


II.  Sentient  Existence. 


[Vis.xvii 


the  first  is  designed  to  destroy  the  heresy  of  the  annihilation 
of  existences,  by  showing  that  the  causes  for  the  springing 
up  of  fruit  are  never  annihilated ; the  second  to  destroy  the 
heresy  of  the  persistence  of  existences,  by  showing  that  those 
causes  which  have  sprung  up  are  subject  to  old  age  and 
death.  Or  again,  the  fii'st  is  to  show  the  gradual  coming  into 
existence  of  such  beings  as  are  born  from  the  womb,  the 
latter  the  instantaneous  coming  into  complete  existence  of 
apparitional  existences. 

The  past,  the  present,  and  the  future  are  its  three  times. 
As  touching  the  question  which  those  members  are  which  are 
stated  by  the  text  to  occur  in  each  of  these  respectively,  — 
ignorance  and  karma  are  the  two  which  belong  to  past  time ; 
those  which  belong  to  present  time  are  the  eight  which  begin 
with  consciousness  and  end  with  existence ; while  birth  and 
cld-age-and-death  are  the  two  which  belong  to  future  time. 

Again  it  is  to  be  understood  that  this  Wheel  of  Existence 
has  tliree  connections  of  cause  and  effect  and  of  cause  and  a 
predecessor : that  it  has  four  divisions,  twenty  component 
spokes,  three  rounds,  and  incessantly  revolves. 

Here  between  karma  and  I'ebirth-consciousness  is  one  con- 
nection of  cause  and  effect ; between  sensation  and  desire  is 
a connection  of  effect  and  cause ; and  between  existence  and 
birth  a connection  of  cause  and  effect.  Thus  is  to  be  under- 
stood the  phrase  this  Tl^eel  of  Existence  has  three  connections 
of  cause  and  effect  and  of  cause  and  a predecessor. 

Its  four  divisions  begin  and  end  at  these  connections, 
namely : ignorance  and  karma  form  one  division ; conscious- 
ness, name-and-form,  the  six  organs  of  sense,  contact,  and 
sensation,  the  second ; desire,  attachment,  and  existence,  the 
third ; birth  and  old  age  the  fourth.  Thus  is  to  be  under- 
stood the  statement  that  this  Wheel  of  Existence  has  four 
divisions. 


Five  causes  are  there  in  the  past 
And  five  fruitions  now  at  hand. 
Five  causes  are  there  now  at  hand 
And  five  fruitions  yet  to  come. 


Vis.xvii] 


§ 26.  Ignorance. 


177 


With  these  twenty  spokes  called  component  is  to  be  un- 
derstood that  it  has  twenty  component  spokes.  Of  the  causes 
mentioned  in  the  phi’ase  five  causes  are  there  in  the  past.,  two, 
ignorance  and  karma,  have  been  mentioned  above ; but  inas- 
much as  the  ignorant  man  has  strong  desires  and  having 
strong  desires  attaches  himself,  and  on  attachment  depends 
existence,  therefore  desire,  attachment,  and  existence  are  also 
included.  Therefore  has  it  been  said, 

“ In  a former-karma-existence,  infatuation-ignorance,  ini- 
tiatory karma,  longing  desire,  approximating  attachment,  and 
thought-existence,  these  five  factors  were  the  dependence  for 
conception  into  this  existence.” 

Here  by  the  phrase  in  a former-harma-existence  is  meant 
a former  karma-existence ; ^ the  sense  is  a karma-existence 
taking  place  in  a previous  birth. 

Infatuation-ignorance  means  the  ignorance  belonging  to 
that  previous  birth  which  consists  of  infatuation  in  respect  of 
the  truths  concerning  misery  etc.,  under  the  influence  of 
which  the  infatuated  man  produces  karma. 

Initiatory  karma  consists  of  the  antecedent  thoughts  of 
the  one  who  performs  that  karma,  as  for  instance  the  ante- 
cedent thoughts  of  him  who  gets  ready  objects  to  give  away 
in  alms,  in  order  that  he  may  give  them  away  a month  or  a 
year  later.  The  thoughts,  however,  of  him  who  places  a gift 
in  the  hands  of  a recipient  is  thought-existence.  Or  again, 
thought  in  the  six  swiftnesses  containing  one  contemplation 
is  initiatory  karma.  The  seventh  thought  is  existence.  Or 
again,  any  thought  is  existence ; the  conjoined  thought  is 
initiatory  karma. 

Longing  desire  is  that  desire  on  the  part  of  him  who  per- 
forms karma  which  consists  in  a longing  or  aspiration  for  its 
fruition  in  a rebirth-existence. 

Approximating  attachment : — This  attachment  is  any  ap- 
proximating, seizing  hold  of,  or  affectation  that  has  become  the 
dependence  of  karma-existence,  as,  for  instance,  “ This  action 
will  yield  sensual  pleasure  in  such  and  such  a grade  of 
being ; ” or  again,  “ I shall  he  annihilated.” 


12 


^ That  is,  not  former-karma  existence. 


178 


II.  Sentient  Existence. 


[Vis.xvii 


Thought-existence  is  thought-existence  as  explained  at  the 
end  of  Initiatory  Karma.  Thus  are  these  expressions  to  be 
understood. 

Now  as  to  the  phrase,  and  five  fruitions  now  at  hand, 
these  are  the  five  beginning  with  consciousness  and  ending 
with  sensation.  As  it  has  been  said, 

“ Rebirth-consciousness,  the  descent  of  name  and  form, 
the  sensitiveness  of  the  organs  of  sense,  the  contact  experi- 
enced, the  sensation  felt,  these  five  factors  belonging  to  the 
originating-existence  of  the  jDresent  time  depend  on  the  karma 
of  a previous  existence.” 

Here  by  rehirth- consciousness  is  meant  the  consciousness 
called  rebirth,  inasmuch  as  it  springs  into  being  by  a process 
of  rebirth  into  another  existence. 

The  descent  of  name  and  form  consists  in  the  descent  of 
the  elements  of  being  into  the  womb  not  only  of  those  with 
form  but  also  of  those  without,  as  it  were,  their  coming  and 
entering. 

The  sensitiveness  of  the  senses : — By  this  are  meant  the 
five  organs  of  sense,  eye  etc. 

The  contact  experienced:  — The  contact  which  arises  from 
contact  experienced  when  in  contact  with  an  object  of  sense. 

The  sensation  felt  consists  in  the  fruition-sensation  that 
springs  into  being  in  company  with  either  the  rebirth-con- 
sciousness or  the  contact  which  depends  on  the  six  organs 
of  sense.  Thus  are  these  expressions  to  be  understood. 

Five  causes  are  there  now  at  hand:  — These  are  desire, 
attachment,  and  existence  as  mentioned  in  the  text  above ; 
but  when  existence  has  been  obtained,  then  karma,  either 
that  which  is  antecedent  to  existence  or  conjoined  with  it,  is 
included ; and  that  ignorance  which,  in  the  taking  up  of 
desire  and  attachment,  is  conjoined  with  these  two  factors,  or 
that  whereby  the  infatuated  man  performs  karma,  that  also  is 
included.  Thus  there  are  five. 

Therefore  has  it  been  said, 

“ When  the  senses  have  matured,  then  infatuation- 
ignorance,  initiatory  karma,  longing  desire,  approximating 
attachment,  and  thought-existence,  these  five  factors  of  a 


Vis.xvii] 


§26.  Ignorance. 


179 


present  karma-existence  are  the  dependence  of  rebirth  in  the 
futui-e.” 

Here  by  the  phrase  when  the  senses  have  matured  is  shown 
the  infatuation  which  occurs  at  the  time  of  the  performance 
of  karma  in  the  case  of  one  who  has  his  senses  matured. 
The  meaning  of  the  rest  is  plain. 

By  five  fruitions  yet  to  come  are  meant  the  five,  conscious- 
ness etc.  These  are  all  included  in  speaking  of  birth ; and 
old  age  and  death  are  the  old  age  and  death  of  them  alone. 
Therefore  has  it  been  said, 

“The  rebirth-consciousness,  the  descent  of  name  and 
form,  the  sensitiveness  of  the  organs  of  sense,  the  contact 
experienced,  the  sensation  felt,  these  five  factors  belonging 
to  the  originating-existence  of  a future  life  depend  on  the 
karma  performed  in  this  one.” 

After  this  manner,  therefore,  has  this  Wheel  of  Existence 
tvjenty  component  spokes. 

And  incessantly  revolves : — Here  it  is  to  be  understood 
that  karma  and  existence  form  the  round  of  karma ; igno- 
rance, desire,  and  attachment  form  the  round  of  the  corrup- 
tions ; and  consciousness,  name  and  form,  the  six  organs  of 
sense,  contact,  and  sensation  form  the  round  of  fruition.  And 
it  is  through  these  three  that  this  Wheel  of  Existence  is  said 
to  have  three  rounds  ; and  as  long  as  the  round  of  corrup- 
tions is  uninterrupted,  because  its  dependence  has  not  been 
cut  off,  the  Wheel  of  Existence  is  incessant ; and  inasmuch 
as  it  turns  over  and  over  again,  it  revolves. 


§ 27.  KARMA. 

Translated  from  the  Visuddhi-Magga  (chap.  xvii.). 

The  kinds  of  karma  are  those  already  briefly  mentioned, 
as  consisting  of  the  triplet  beginning  with  meritorious  karma 
and  the  triplet  beginning  with  bodily  karma,  making  six 
in  all. 

To  give  them  here  in  full,  however,  meritorious  karma 
consists  of  the  eight  meritorious  thoughts  which  belong  to 


i8o 


II.  Sentient  Existence. 


[Vis.xvii 


the  realm  of  sensual  pleasure  and  show  themselves  in  alms- 
giving, keeping  the  precepts,  etc.,  and  of  the  five  meritorious 
thoughts  which  belong  to  the  realm  of  form  and  show  them- 
selves in  ecstatic  meditation,  — making  thirteen  thoughts ; 
demeritorious  karma  consists  of  the  twelve  demeritorious 
thoughts  which  show  themselves  in  the  taking  of  life  etc. ; 
and  karma  leading  to  immovability  consists  of  the  four  mer- 
itorious thoughts  which  belong  to  the  realm  of  fonnless- 
ness  and  show  themselves  in  ecstatic  meditation.  Accord- 
ingly these  three  karmas  consist  of  twenty-nine  thoughts. 

As  regards  the  other  thi’ee,  bodily  karma  consists  of  the 
thoughts  of  the  body,  vocal  karma  of  the  thoughts  of  the 
voice,  mental  karma  of  the  thoughts  of  the  mind.  The  object 
of  this  triplet  is  to  show  the  avenues  bj'  which  meritorious 
karma  etc.  show  themselves  at  the  moment  of  the  initiation 
of  karma. 

F or  bodily  karma  consists  of  an  even  score  of  thoughts, 
namely,  of  the  eight  meritorious  thoughts  which  belong  to 
the  realm  of  sensual  pleasure  and  of  the  twelve  demeritorious 
ones.  These  by  exciting  gestures  show  themselves  through 
the  avenue  of  the  body. 

Vocal  karma  is  when  these  same  thoughts  by  exciting 
speech  show  themselves  through  the  avenue  of  the  voice. 
The  thoughts,  however,  wlfich  belong  to  the  realm  of  form, 
are  not  included,  as  they  do  not  form  a dependence  for  subse- 
quent consciousness.  And  the  case  is  the  same  with  the 
thoughts  which  belong  to  the  realm  of  formlessness.  There- 
fore they  also  are  to  be  excluded  from  the  dependence  of 
consciousness.  However,  all  depend  on  ignorance. 

iNIental  karma,  however,  consists  of  all  the  twenty-nine 
thoughts,  when  they  spring  up  in  the  mind  without  exciting 
either  gesture  or  speech. 

Thus,  when  it  is  said  that  ignorance  is  the  dependence  of 
the  karma-triplet  consisting  of  meritorious  karma  etc.,  it 
is  to  be  understood  that  the  other  triplet  is  also  included. 

But  it  may  be  asked,  “ How  can  we  tell  that  these 
karmas  are  dependent  on  ignorance  ? ” Because  they  exist 
when  ignorance  exists. 


Vis.xvii] 


§27.  Karma. 


181 


For,  when  a person  has  not  abandoned  the  want  of 
knowledge  concerning  misery  etc.,  which  is  called  igno- 
rance, then  by  that  want  of  knowledge  concerning  misery 
and  concerning  anteriority  etc.  he  seizes  on  the  misery  of 
the  round  of  rebirth  with  the  idea  that  it  is  happiness  and 
hence  begins  to  perform  the  thi-eefold  karma  which  is  its 
cause ; by  that  want  of  knowledge  concerning  the  origin  of 
misery  and  by  being  under  the  impression  that  thus  happi- 
ness is  secured,  he  begins  to  perform  karma  that  ministers 
to  desire,  though  such  karma  is  really  the  cause  of  misery ; 
and  by  that  want  of  knowledge  concerning  cessation  and  the 
path  and  under  the  impression  that  some  particular  form  of 
existence  will  prove  to  be  the  cessation  of  misery,  although 
it  really  is  not  so,  or  that  sacrifices,  alarming  the  gods  by 
the  greatness  of  his  austerities,  and  other  like  procedures 
are  the  way  to  cessation,  although  they  are  not  such  a way, 
he  begins  to  perform  the  threefold  karma. 

iMoreover,  tlirough  this  non-abandonment  of  ignorance  in 
respect  of  the  Four  Truths,  he  does  not  know  the  fruition  of 
meritorious  karma  to  be  the  misery  it  really  is,  seeing  that  it 
is  completely  overwhelmed  with  the  calamities,  birth,  old  age, 
disease,  death,  etc. ; and  so  to  obtain  it  he  begins  to  perform 
meritorious  karma  in  its  three  divisions  of  bodily,  vocal,  and 
mental  karma,  just  as  a man  in  love  with  a heavenly  nymph 
will  throw  himself  down  a precipice.  When  he  does  not  per- 
ceive that  at  the  end  of  that  meritorious  fruition  considered 
to  be  such  happiness  comes  the  agonizing  misery  of  change 
and  disappointment,  he  begins  to  perform  the  meritorious 
karma  above  described,  just  as  a locust  will  fly  into  the  flame 
of  a lamp,  or  a man  that  is  greedy  after  honey  will  lick  the 
honey-smeared  edge  of  a knife.  When  he  fails  to  perceive 
the  calamities  due  to  sensual  gratification  and  its  fruition, 
and,  being  under  the  impression  that  sensuality  is  happi- 
ness, lives  enthralled  by  his  passions,  he  then  begins  to  per- 
form demeritorious  karma  through  the  tlxree  avenues,  just  as 
a child  will  play  with  filth,  or  one  who  wishes  to  die  will  eat 
poison.  When  he  does  not  perceive  the  misery  of  the  change 
that  takes  place  in  the  constituents  of  being,  even  in  the 


i82 


II.  Sentient  Existence. 


[Vis.xvii 


realm  of  formlessness,  but  has  a perverse  belief  in  persist- 
ence etc.,  he  begins  to  perform  mental  karma  that  leads  to 
immovability,  just  as  a man  who  has  lost  his  way  will  go 
after  a mirage. 

As,  therefore,  karma  exists  when  ignorance  exists  but  not 
when  it  does  not  exist,  it  is  to  be  understood  that  this  karma 
depends  on  ignorance.  And  it  has  been  said  as  follows : 

“ O priests,  the  ignorant,  uninstructed  man  performs  meri- 
torious karma,  demeritorious  karma,  and  karma  leading  to 
immovability.  But  whenever,  O priests,  he  abandons  his 
ignorance  and  acquires  wisdom,  he  through  the  fading  out  of 
ignorance  and  the  comhig  into  being  of  wisdom  does  not  even 
perform  meritorious  karma.” 


§ 28.  CONSCIOUSNESS. 

§ 28  a.  — Translated  from  the  Slilindapanha  (62®). 

“ Bhante  Nagasena,  what  is  consciousness  ? ” 

“Your  majesty,  consciousness  is  the  act  of  being  con- 
scious.” 

“ Give  an  illustration.” 

“ It  is  as  if,  your  majesty,  the  city  watchman  were  to  take 
his  seat  at  the  cross-roads  in  the  middle  of  the  city  and  were 
to  behold  every  man  who  approached  from  the  eastern  quar- 
ter, were  to  behold  every  man  who  approached  from  the 
southern  quarter,  were  to  behold  every  man  who  approached 
from  the  western  quarter,  were  to  behold  every  man  who 
approached  from  the  northern  quarter : in  exactly  the  same 
way,  your  majesty,  whatever  form  a man  beholds  with  the 
eye,  of  that  he  is  conscious  with  the  consciousness ; whatever 
sound  he  hears  with  the  ear,  of  that  he  is  conscious  with  the 
consciousness ; whatever  odor  he  smells  with  the  nose,  of  that 
he  is  conscious  with  the  consciousness ; whatever  taste  he 
tastes  with  the  tongue,  of  that  he  is  conscious  with  the  con- 
sciousness ; whatever  tangible  thing  he  touches  with  the  body, 
of  that  he  is  conscious  with  the  consciousness ; whatever  idea 


Mil.622^] 


§ 28.  Consciousness. 


183 


be  is  conscious  of  with  the  mind,  of  that  be  is  conscious  with 
tbe  consciousness.  Thus,  your  majesty,  is  consciousness  tbe 
act  of  being  conscious.” 

“You  are  an  able  man,  bbante  Nagasena.” 

§ 28  &.  — Translated  from  the  Majihima-Nikaya  (Sutta  38). 

O priests,  consciousness  is  named  from  tbat  in  dependence 
on  wbicb  it  comes  into  being.  Tbe  consciousness  wbicb 
comes  into  being  in  respect  of  forms  in  dependence  on  tbe 
eye  is  called  eye-consciousness.  Tbe  consciousness  wbicb 
comes  into  being  in  respect  of  sounds  in  dependence  on  tbe 
ear  is  called  ear-consciousness.  Tbe  consciousness  wbicb 
comes  into  being  in  respect  of  odors  in  dependence  on  tbe 
nose  is  called  nose-consciousness.  Tbe  consciousness  wbicb 
comes  into  being  in  respect  of  tastes  in  dependence  on  tbe 
tongue  is  called  tongue-consciousness.  Tbe  consciousness 
wbicb  comes  into  being  in  respect  of  things  tangible  in 
dependence  on  tbe  body  is  called  body-consciousness.  Tbe 
consciousness  wbicb  comes  into  being  in  respect  of  ideas  in 
dependence  on  tbe  mind  is  called  mind-consciousness. 

Just  as,  O priests,  fire  is  named  from  tbat  in  dependence 
on  wbicb  it  burns.  The  fire  which  burns  in  dependence  on 
logs  of  wood  is  called  a log-fire.  Tbe  fire  which  burns  in 
dependence  on  chips  is  called  a chip-fire.  The  fire  wbicb 
burns  in  dependence  on  grass  is  called  a grass-fire.  Tbe  fire 
wbicb  burns  in  dependence  on  cow-dung  is  called  a cow-dung 
fire.  Tbe  fire  wbicb  burns  in  dependence  on  husks  is  called 
a busk-fire.  The  fire  wbicb  burns  in  dependence  on  rubbish 
is  called  a rubbish-fire.  In  exactly  tbe  same  way,  O priests, 
consciousness  is  named  from  tbat  in  dependence  on  which  it 
comes  into  being.  Tbe  consciousness  which  comes  into  be- 
ing in  respect  of  forms  in  dependence  on  tbe  eye  is  called  eye- 
consciousness.  The  consciousness  wbicb  comes  into  being 
in  respect  of  sounds  in  dependence  on  tbe  ear  is  called  ear- 
consciousness.  The  consciousness  which  comes  into  being  in 
respect  of  odors  in  dependence  on  tbe  nose  is  called  nose-con- 
sciousness. The  consciousness  wliicb  comes  into  being  in 
respeet  of  tastes  in  dependence  on  tbe  tongue  is  called 


II.  Sentient  Existence. 


[M.i.26o3 


184 

tongue-consciousness.  The  consciousness  which  comes  into 
being  in  respect  of  things  tangible  in  dependence  on  the  body 
is  called  body-consciousness.  The  consciousness  which  comes 
into  being  in  respect  of  ideas  in  dependence  on  the  mind  is 
called  mind-consciousness. 

§ 28  c.  — Translated  from  the  Visuddhi-Magga  (chap.  xvii.). 

In  the  proposition,  On  karma  depends  consciousness,  con- 
sciousness is  sixfold,  eye-consciousness  etc. 

Here  eye-consciousness  is  twofold,  being  either  a merito- 
rious or  a demeritorious  fruition — likewise  ear-consciousness, 
nose-consciousness,  tongue-consciousness,  and  body-conscious- 
ness. Mind-consciousness  is  the  two  minds,  namely,  the  meri- 
torious fruition-mind  as  well  as  the  demeritorious  fruition- 
mind,  the  three  mind-consciousnesses  without  a cause,  the 
eight  fruition-thoughts  belonging  to  the  realm  of  sensual 
pleasure  and  possessing  a cause,  the  fire  thoughts  belonging 
to  the  realm  of  form,  and  the  four  belonging  to  the  realm  of 
formlessness,  making  twenty-two  divisions.  Thus  in  the  six 
consciousnesses  are  included  all  the  thirty-two  worldly  fru- 
ition-consciousnesses. The  consciousnesses,  however,  which 
transcend  the  world  are  not  included  as  they  are  not 
pertinent  in  a discussion  of  rebirth. 


§ 29.  NAME  AND  FORM. 

§ 29  a.  — Translated  from  the  Visuddhi-Magga  (chap.  xvii.). 

By  “ Name  ” are  meant  the  three  Groups  beginning  with 
Sensation  [z.  e..  Sensation,  Perception,  and  the  Predisposi- 
tions] ; by  “ Form,”  the  four  elements  and  form  derivative 
from  the  four  elements. 

§ 29  6.  — Translated  from  the  Visuddhi-Magga  (chap,  xviii.). 

Name  has  no  power  of  its  own,  nor  can  it  go  on  of  its 
own  impulse,  either  to  eat,  or  to  di'ink,  or  to  utter  sounds,  or 
to  make  a movement.  Form  also  is  without  power  and  can- 


Vis.xviii] 


§ 29.  Name  and  Form. 


185 


not  go  on  of  its  own  impulse.  It  has  no  desire  to  eat,  or  to 
di-ink,  or  to  utter  sounds,  or  to  make  a movement.  But 
Form  goes  on  when  supported  by  Name,  and  Name  when 
supported  by  Form.  When  Name  has  a desire  to  eat,  or  to 
di-ink,  or  to  utter  sounds,  or  to  make  a movement,  then  Form 
eats,  drinks,  utters  sounds,  makes  a movement. 

To  make  this  matter  clear  they  give  the  following  illus- 
tration : 

It  is  as  if  two  men,  the  one  blind  from  birth  and  the  other 
a cripple,  were  desirous  of  going  traveling.  And  the  man 
blind  from  birth  were  to  say  to  the  cripple  as  follows : “ See 
here ! I am  able  to  use  my  legs,  but  I have  no  eyes  with 
which  to  see  the  rough  and  the  smooth  places  in  the  road.” 
And  the  cripple  were  to  say  to  the  man  blind  from  birth  as 
follows : “ See  here  ! I am  able  to  use  my  eyes,  but  I have 
no  legs  with  which  to  go  forward  and  back.”  And  the  man 
blind  from  birth,  pleased  and  delighted,  were  to  mount  the 
cripple  on  his  shoulders.  And  the  cripple  sitting  on  the 
shoulders  of  the  man  blind  from  birth  were  to  direct  him, 
saying,  “ Leave  the  left  and  go  to  the  right ; leave  the  right 
and  go  to  the  left.” 

Here  the  man  blind  from  birth  is  without  power  of  liis 
own,  and  weak,  and  cannot  go  of  his  own  impulse  or  might. 
The  cripple  also  is  without  power  of  his  own,  and  weak,  and 
cannot  go  of  his  own  impulse  or  might.  Yet  when  they 
mutually  support  one  another  it  is  not  impossible  for  them 
to  go. 

In  exactly  the  same  way  Name  is  without  power  of  its 
own,  and  cannot  spring  up  of  its  own  might,  nor  perform 
tliis  or  that  action.  Form  also  is  without  power  of  its  own, 
and  cannot  spring  up  of  its  own  might,  nor  perform  this  or 
that  action.  Yet  when  they  mutually  support  one  another 
it  is  not  impossible  for  them  to  spring  up  and  go  on. 

§ 29  c.  — Translated  from  the  Visuddhi-Magga  (chap.  xx.). 

And  he  knows  as  follows  : 

“No  heap  or  collection  of  material  exists  for  the  produc- 
tion of  Name  and  Form;  nor  are  Name  and  Form  sprung 


1 86  II.  Sentient  Existence.  [Vis.xx 

from  any  such  heap  or  collection  of  material ; and  when 
Name  and  Form  cease,  they  do  not  go  to  any  of  the  cardinal 
or  intermediate  points  of  the  compass ; and  after  Name  and 
Form  have  ceased,  they  do  not  exist  anywhere  in  the  shape 
of  heaped-up  material.  But,  just  as  when  a lute  is  played 
upon,  there  is  no  previous  store  of  sound;  and  when  the 
sound  comes  into  existence,  it  does  not  come  from  any  such 
store ; and  when  it  ceases,  it  does  not  go  to  any  of  the  car- 
dinal or  intermediate  points  of  the  compass ; and  when  it  has 
ceased,  it  exists  nowhere  in  a stored-up  state ; hut  having  pre- 
viously been  non-existent,  it  came  into  existence  in  depend- 
ence on  the  body  and  neck  of  the  lute  and  the  exertions  of 
the  performer ; and  having  come  into  existence  passes  away : 
in  exactly  the  same  way,  all  the  elements  of  being,  both  those 
with  form  and  those  without,  come  into  existence  after  having 
previously  been  non-existent ; and  having  come  into  existence 
pass  away. 


§ 30.  THE  SIX  ORGANS  OF  SENSE. 

Translated  from  the  Samyntta-Nikaya  (xii.  2^^). 

And  what,  O priests,  are  the  six  organs  of  sense  ? 

Eye,  ear,  nose,  tongue,  body,  and  mind  — these,  O priests, 
are  called  the  six  organs  of  sense. 


§ 31.  CONTACT. 

Translated  from  the  Milindapanha  (60^®). 

“Bhante  Nagasena,  what  is  contact?” 

“Your  majesty,  contact  is  the  act  of  coming  in  contact.” 

“ Give  an  illustration.” 

“ It  is  as  if,  your  majesty,  two  rams  were  to  fight  one 
another.  The  eye  is  comparable  to  one  of  these  rams,  form 
to  the  other,  and  contact  to  their  collision  with  each  other.” 

“ Give  another  illustration.” 


Mil.6o>6] 


§31.  Contact. 


187 


“ It  is  as  if,  your  majesty,  the  two  hands  were  to  be 
clapped  together.  The  eye  is  comparable  to  one  hand,  form 
to  the  other,  and  contact  to  their  collision  with  each  other.” 

“ Give  another  illustration.” 

“ It  is  as  if,  your  majesty,  two  cymbals  were  to  be  clapped 
together.  The  eye  is  comparable  to  one  cymbal,  form  to  the 
other,  and  contact  to  their  collision  with  each  other.” 

“You  are  an  able  man,  bhante  Nagasena.” 


§ 32.  SENSATION. 

Translated  from  the  MajjhimarNikaya  (Sutta  44  or  i.302*^®). 

“My  lady  [Dhammadinna],  how  many  sensations  are 
there?  ” 

“ Brother  Visakha,  there  are  three  sensations ; the  pleasant 
sensation,  the  unpleasant  sensation,  and  the  indifferent 
sensation.  ” 

“ But  what,  my  lady,  is  the  pleasant  sensation,  what  the 
unpleasant  sensation,  and  what  the  indifferent  sensation  ? ” 

“ Brother  Visakha,  whatever  pleasant  or  joyous  sensation 
is  felt  by  the  body  or  by  the  mind,  that  is  pleasant  sensation. 
Brother  Visakha,  whatever  unpleasant  or  joyless  sensation 
is  felt  by  the  body  or  by  the  mind,  that  is  vmpleasant  sensa- 
tion. Brother  Visakha,  whatever  sensation  that  is  neither 
joyous  nor  joyless  is  felt  by  the  body  or  by  the  mind,  that 
is  indifferent  sensation.” 


§ 33.  DESIEE. 

Translated  from  the  Visuddhi-Magga  (chap.  xvii.). 

In  the  proposition.  On  sensation  depends  desire., 

Desire  for  forms  and  all  the  rest 
Make  up  a list  of  six  desires ; 

And  each  of  these  is  then  perceived 
To  triply  manifest  itself. 


i88 


II.  Sentient  Existence. 


[Vis.xvii 


For  the  Yibhanga  shows  that  in  this  proposition  there  are 
six  desires.,  named  desire  for  forms,  desire  for  sounds,  . . . 
odors,  . . . tastes,  . . . things  tangible,  . . . ideas,  accord- 
ing to  the  designation  of  the  object ; just  as  a son  is  named 
the  treasurer’s  son,  the  Brahman’s  son,  according  to  the 
designation  of  his  father.  But  it  is  then  perceived  that  each 
of  these  is  triple  according  to  the  way  it  manifests  itself, 
namely,  whether  as  desire  for  sensual  pleasure,  as  desire  for 
permanent  existence,  or  as  desire  for  transitory  existence. 

When  desire  for  forms  manifests  itself  in  a sensual  relish 
for  some  form-object  tliat  may  be  witliin  the  field  of  vision,  it 
is  then  called  desire  for  sensual  pleasure. 

When  it  is  couj)led  with  a heretical  belief  in  the  persist- 
ence of  existences,  and  considers  that  its  object  is  stable  and 
persistent,  it  is  then  called  desire  for  permanent  existence. 
For  passion  when  coupled  with  a heretical  belief  in  the 
pemistence  of  existences  is  called  desire  for  permanent 
existence. 

But  when  this  desire  for  forms  is  coupled  with  a hereti- 
cal belief  in  the  annihilation  of  existences,  and  considers  that 
its  object  will  be  annihilated  and  perish,  it  is  then  called 
desire  for  transitorj^  existence.  For  passion  when  coupled 
with  a heretical  belief  in  the  annihilation  of  existences  is 
called  desire  for  transitory  existence.  Similarly  in  regard  to 
sounds  and  the  rest.  This  makes  eighteen  desires. 

Eighteen  desires  for  subjective  forms  etc.,  together  with 
eighteen  for  those  existing  outside,  make  thirty-six  desires; 
and  thirty-six  in  the  past,  thirty-six  in  the  future,  and  thirty- 
six  in  the  present  make  one  hundred  and  eight  desires.  And 
these  can  be  reduced  again  to  six,  according  to  their  objects, 
forms  etc.,  or  to  three  only,  desire  for  sensual  pleasure  etc. 

Kow  just  as  we  honour  a nurse  because  of  our  love  and 
devotion  to  our  children,  so  living  beings,  on  account  of  their 
love  and  devotion  to  the  sensations  excited  by  forms  and  the 
other  objects  of  sense,  give  high  honour  to  painters,  musicians, 
perfumers,  cooks,  weavers,  elixir-prescribing  physicians,  and 
other  like  persons  who  furnish  us  with  objects  of  sense. 
Therefore  all  these  desires  are  included  in  the  proposition, 
“ On  sensation  depends  desire.” 


Vis.xvii] 


§ 33.  Desire. 


189 


But  inasmuch  as  here  is  meant 
Sensation  that  hath  happy  fruit, 

And  that  is  one,  it  thus  gives  rise 
By  one  dependence  to  desire. 

Bxj  one.  It  is  its  dependence  by  the  proximate  depend- 
ence alone. 

And  moreover,  inasmuch  as 

Th’  unhappy  happy  seek  to  be. 

The  happy  seek  still  greater  joy. 

And  since  indifference  is  bliss. 

And  happiness  is  likewise  called. 

Therefore  these  three  sensations  form 
Dependence  threefold  for  desire. 

Now  as  The  Sage  hath  said,  “ Upon 
Sensation  doth  depend  desire,” 

And  since  desire  can  ne’er  exist 
And  baleful  karma  not  produce. 

Therefore  no  lodgment  can  it  find 
In  mind  of  any  Brahman  wise. 

This  is  the  full  discussion  of  the  proposition,  “ On  sen- 
sation depends  desire.” 


§ 34.  ATTACHMENT. 

§ 34  a.  — Translated  from  the  Visuddhi-Magga  (chap.  xiv.). 

In  looking  upon  Form  and  the  other  Groups  as  having  a 
nature  resembling  bubbles  of  foam  and  the  like,  the  medita- 
tive priest  ceases  to  look  upon  the  unsubstantial  as  substan- 
tiality. To  particularize : — 

In  looking  upon  subjective  Form  as  impure,  he  comes 
thoroughly  to  understand  material  food,  abandons  the  per- 
verse mistaking  of  the  impure  for  the  pure,  crosses  the  torrent 
of  sensual  pleasure,  breaks  loose  from  the  yoke  of  sensual 
pleasure,  is  freed  from  the  depravity  of  sensual  pleasure. 


190 


II.  Setitient  Existence. 


[Vis.xiv 


severs  the  mp-iad  bonds  of  covetousness,  and  does  not  attach 
himself  by  the  Attachment  of  Sensual  Pleasure  ; 

In  looking  upon  Sensation  as  misery,  he  comes  thoroughly 
to  undei-stand  the  nutriment  called  contact,  abandons  the 
perverse  mistaking  of  misery  for  happiness,  crosses  the  torrent 
of  existence,  breaks  loose  from  the  yoke  of  existence,  is  freed 
from  the  depravity  of  passion  for  existence,  severs  the  mjTiad 
bonds  of  malevolence,  and  does  not  attach  himself  by  the 
Attachment  of  Fanatical  Conduct; 

In  looking  upon  Perception  and  the  Predispositions  as 
not  an  Ego,  he  comes  thoroughly  to  understand  the  nutri- 
ment called  karma,  abandons  the  perverse  mistaking  of 
what  is  no  Ego  for  an  Ego,  crosses  the  torrent  of  heresy, 
breaks  loose  from  the  yoke  of  heresy,  is  freed  from  the  deprav- 
ity of  heresy,  severs  the  myriad  bonds  of  dogmatism,  and  does 
not  attach  himself  by  the  Attachment  of  the  Assertion  of 
an  Ego ; 

In  looking  upon  Consciousness  as  transitory,  he  comes 
thoroughly  to  understand  the  nutriment  called  consciousness, 
abandons  the  perverse  mistaking  of  the  transitory  for  the  per- 
manent, crosses  the  torrent  of  ignorance,  breaks  loose  from 
the  yoke  of  ignorance,  is  freed  from  the  depravity  of  igno- 
rance, severs  the  myriad  bonds  of  an  affectation  of  fanatical 
conduct,  and  does  not  attach  himself  by  the  Attachment  of 
Heresy. 

§ 34  6.  — Translated  from  the  Tisuddhi-Magga  (chap.  xvii.). 

In  the  proposition.  On  desire  depends  attachment, 

Attachments  are  in  number  four : 

Whose  definition  various. 

Their  short  description,  and  their  long, 

And  sequence  must  one  seek  to  show. 

The  following  is  the  showing  : — 

The  following  are  the  four  attachments  ; the  attachment 
of  sensual  pleasure,  the  attachment  of  heresy,  the  attachment 
of  fanatical  conduct,  the  attachment  of  the  assertion  of 
an  Ego. 


Vis.xvii] 


§ 34.  Aitachment. 


I9I 

The  following  is  the  definition  various. 

The  attachment  of  sensual  pleasure  is  attachment  with 
some  form  of  sensual  pleasure  as  its  object.  Or,  again,  it  is 
the  attaclunent  of  sensual  pleasure  because  it  is  at  the  same 
time  attachment  and  sensual  pleasure.  The  word  attach- 
ment ^ means  a tenacious  grasp.  The  syllables  u-jpa  strengthen 
the  word,  just  as  in  updydsa,  upakTcuttha,  etc. 

In  like  manner  the  attachment  of  heresy  is  heresy  and 
attachment;  or  it  is  attachment  to  some  form  of  heresy, 
whether  concerning  the  past  or  the  future,  as  when  one  says, 
“ The  Ego  and  the  world  are  persistent,”  etc. 

In  like  manner  the  attachment  of  fanatical  conduct  is 
attachment  to  some  mode  of  fanatical  conduct ; or  it  is  attach- 
ment and  fanatical  conduct.  Cattle-conduct,  cattle-behavior, 
and  the  like  are  attachments  because  they  involve  the  belief 
that  thus  purity  can  be  obtained. 

In  like  manner  assertion  is  what  people  assert ; attachment 
is  that  by  which  they  attach  themselves.  What  do  they 
assert  ? and  to  what  do  they  attach  themselves  ? The  Ego. 
The  attachment  of  the  assertion  of  an  Ego  is  the  attachment 
to  the  assertion  of  an  Ego,  or  it  is  the  simple  assertion  of  an 
Ego.  The  attachment  of  the  assertion  of  an  Ego  is  when 
people  attach  themselves  by  the  assertion  of  an  Ego. 

The  above,  then,  is  the  definition  various. 

Their  short  description,  and  their  long. 

First  in  regard  to  the  attachment  of  sensual  pleasure. 

“ What  is  the  attachment  of  sensual  pleasure  ? Sensual 
craving,  sensual  passion,  sensual  delight,  sensual  desire,  sen- 
sual affection,  sensual  torment,  sensual  infatuation,  sensual 
cleaving,  this  is  called  the  attachment  of  sensual  pleasure.” 
In  short,  in  this  quotation,  attachment  is  described  as  tenacity 
of  desire.  Tenacious  desire  is  when  an  earlier  desire  has 
become  tenacious  by  the  proximate  dependence.  Some,  how- 
ever, say,  “ Desire  is  the  quest  of  an  object  before  it  is  obtained, 
as  when  a robber  gropes  about  in  the  dark ; attachment  is  the 
seizing  hold  of  an  object  witliin  reach,  as  when  the  robber  gets 


1 In  Pali  upadana,  i.  e.  upa  + adana. 


192 


II.  Sentient  Existence. 


[Vis.xvii 


hold  of  his  booty.  And  both  are  inimical  to  moderation  and 
contentment  and  are  the  roots  out  of  which  grow  seeking  and 
guarding. 

The  short  description  of  the  other  three  attachments  is  that 
they  are  heresy. 

In  their  long  description,  however,  the  attachment  of  sen- 
sual pleasure  is  tenacity  of  the  aforesaid  one-hundred-and- 
eight-fold  desire  for  forms  and  other  objects  of  sense. 

The  attachment  of  heresy  consists  of  heretical  views 
regarding  ten  different  subjects. 

“ What  is  the  attachment  of  heresy  ? ‘ There  is  no  such 
thing  as  a gift,  a sacrifice,  an  offering,  a fruition  or  result  of 
good  or  evil  deeds,  a present  life,  a future  life,  a mother, 
a father,  apparitional  existence,  or  any  monk  or  Brahman 
having  found  the  right  road  and  correct  line  of  conduct  who 
can  proclaim  of  his  own  knowledge  and  perception  either 
this  world  or  the  next ! ’ any  such  heresy,  heretical  belief, 
heretical  jungle,  heretical  wilderness,  heretical  puppekshow, 
heretical  -writhing,  heretical  fetter,  figment,  notion,  persua- 
sion, affectation,  byway,  false  way,  falsity,  scliismatic  doc- 
trine, or  error  is  called  the  attachment  of  heresy.” 

The  heresy  of  fanatical  conduct  is  the  affectation  of  the 
belief  that  purity  is  by  fanatical  conduct.  As  it  is  said  : 

“ What  is  the  attachment  of  fanatical  conduct?  Purity  is 
by  conduct ; purity  is  by  fanaticism ; purity  is  by  fanatical 
conduct,  — any  such  heresy,  heretical  belief,  heretical  jungle, 
heretical  wilderness,  heretical  puppet-show,  heretical  writhing, 
heretical  fetter,  figment,  notion,  persuasion,  affectation,  by- 
way, false  way,  falsity,  schismatic  doctrine,  or  error  is  called 
the  attachment  of  fanatical  conduct.” 

The  attachment  of  the  assertion  of  an  Ego  is  the  twenty- 
fold heresy  of  individuality.  As  it  is  said : 

“ What  is  the  heresy  of  the  assertion  of  an  Ego  ? Here  an 
ignorant,  unconverted  man,  who  is  not  a follower  of  noble 
disciples,  not  conversant  with  the  Noble  Doctrine,  not  disci- 
plined in  the  Noble  Doctrine,  not  a follower  of  good  people, 
not  conversant  with  the  doctrine  held  by  good  people,  not 
disciplined  in  the  doctrine  of  good  people,  considers  form  in 


Vis.xvii] 


§ 34.  Attachment. 


193 


the  light  of  an  Ego  — either  the  Ego  as  possessing  form,  or 
form  as  comprised  in  the  Ego,  or  the  Ego  as  comprised  in 
form ; considei*s  sensation  . . . perception  . . . the  predis- 
positions . . . consciousness  as  the  Ego,  or  the  Ego  as  pos- 
sessing consciousness,  or  consciousness  as  comprised  in  the 
Ego,  or  the  Ego  as  comprised  in  consciousness,  — any  such 
heresy,  heretical  belief,  heretical  jungle,  heretical  wilderness, 
heretical  puppet-show,  heretical  Avrithing,  heretical  fetter, 
figment,  notion,  persuasion,  affectation,  byway,  false  way, 
falsity,  scliismatic  doctrine,  or  error  is  called  the  attachment 
of  the  assertion  of  the  Ego.”  ^ 

The  above  is  their  short  description,  and  their  long. 

And  sequence:  — That  sequence  is  threefold;  sequence 
in  originating,  sequence  in  abandoning,  sequence  in  teaching. 

Now,  as  the  round  of  rebirth  is  without  known  beginning 
and  it  is  impossible  to  say  which  corruption  first  arises,  no 
absolute  order  of  sequence  can  be  laid  down  ; but  in  any  par- 
ticular existence  the  order  most  commonly  followed  is  for  the 
heresy  of  the  assertion  of  an  Ego  to  come  first  and  be  followed 
by  a heretical  belief  either  in  the  persistence  of  existences  or 
in  their  annihilation.  Then  he  who  believes  that  the  Ego  is 
persistent  adopts  the  attachment  of  the  heresy  of  fanatical 
conduct  to  purify  his  Ego,  and  he  who  believes  that  the  Ego 
is  annihilated,  being  reckless  of  a future  life,  adopts  the 
attachment  of  sensual  pleasure.  Thus  the  sequence  of  origi- 
nating in  any  particular  existence  is  for  the  attachment  of  the 
heresy  of  the  assertion  of  an  Ego  to  come  first,  and  after  it 
the  attachments  of  heresy,  fanatical  conduct,  and  sensual 
pleasure. 

The  attachment  of  heresy,  the  attachment  of  fanatical  con- 
duct, and  the  attachment  of  the  assertion  of  an  Ego  are  first 
abandoned,  as  they  are  destroyed  by  the  Path  of  Conversion  ; 
the  attachment  of  sensual  pleasure  afterwards  by  the  Path  of 
Arhatship.  This  is  the  sequence  in  abandonment. 

The  attachment  of  sensual  pleasure  is  first  taught  both  on 
account  of  its  extent  and  of  its  conspicuousness.  For  as  it 


1 See  Dhammasangani,  §§  1214  to  1217. 


13 


194 


II.  Sentient  Existence. 


[Vis.xvii 


occurs  in  conjunction  with  eight  of  the  consciousnesses  it  has 
a large  extent ; the  others  have  but  little,  being  conjoined 
with  only  four.  And  as  mankind  is  for  the  most  part  given 
over  to  its  lusts,  the  attachment  of  sensual  pleasure  is  con- 
spicuous ; not  so  the  others.  Or,  the  attachment  of  sensual 
pleasure  is  for  the  purpose  of  obtaining  objects  of  lust,  and 
the  attachment  of  heresy  in  the  form  of  belief  in  the  persist- 
ence of  the  Ego  comes  next  as  being  more  a question  of 
speculative  curiosity  and  the  like.  This  has  two  divisions, 
the  attachment  of  fanatical  conduct,  and  the  attachment  of 
the  assertion  of  an  Ego.  Of  these  two,  the  attachment  of 
fanatical  conduct  is  first  taught  from  its  grossness  as  one  can 
see  cattle-practices  and  dog-practices  with  one’s  own  eyes ; 
the  attachment  of  the  assertion  of  an  Ego  comes  last  on 
account  of  its  subtileness.  This  is  the  sequence  in  teaching. 


§ 35.  EXISTENCE. 

Translated  from  the  Yisuddhi-Magga  (chap.  xvii.). 

In  the  proposition.  On  attachment  depends  existence, 

The  sense,  the  different  elements. 

The  use,  divisions,  summings  up. 

And  which  the  dependence  makes  of  which, 

Must  now  be  understood  in  full. 

“ Existence  ” is  so  called  because  it  is  an  existing.  It  is 
twofold;  karma-existence,  and  originating-existence.  As  it 
has  been  said:  “Existence  is  tv^ofold:  there  is  a karma- 
existence,  and  there  is  an  originating-existence.”  Here 
Tcarma-existence  is  equivalent  to  karma ; and  in  like  man- 
ner originating-existence  is  equivalent  to  originating.  Origi- 
nating is  called  existence  because  it  is  an  existing ; but 
karma  is  called  existence  because  it  causes  existence,  just 
as  the  birth  of  a Buddha  is  called  happy  because  it  results 
in  happiness. 

This,  then,  is  the  full  understanding  of  the  sense. 


Vis.xvii] 


§35.  Existence. 


195 


The  different  elements : — Karma-existence  is  in  brief 
thought  and  the  elements  covetousness  etc.,  which  go  under 
the  name  of  karma  and  exist  conjoined  with  thought.  As  it 
has  been  said, 

“ What  is  karma-existence  ? Meritorious  karma,  demeri- 
torious karma,  and  karma  leading  to  immovability,  all  these 
are  called  karma-existence,  whether  they  be  of  little  or  great 
extent.  Moreover  all  karma  conducive  to  existence  is 
karma-existence.” 

In  the  above,  the  term  meritorious  karma  includes  thir- 
teen thoughts,  demeritorious  karma  includes  twelve,  and  the 
term,  karma  leading  to  immovability,  includes  four  thoughts. 
Also,  by  the  phi-ase,  “ Whether  of  little  or  great  extent,”  is 
meant  the  slight  or  large  amount  of  fruition  of  these  same 
thoughts,  and,  by  the  phrase,  “ And  all  karma  conducive  to 
existence,”  are  meant  covetousness  and  so  on  conjoined  with 
thought. 

Originating-existence,  however,  is  in  brief  the  groups 
which  have  come  into  existence  through  karma,  and  it  has 
a ninefold  division.  As  it  is  said, 

“ What  is  originating-existence  ? Existence  in  the  realm 
of  sensual  pleasure,  existence  in  the  realm  of  form,  existence 
in  the  realm  of  formlessness,  existence  in  the  realm  of  per- 
ception, existence  in  the  realm  of  non-perception,  existence 
in  the  realm  of  neither  perception  nor  yet  non-perception, 
existence  once  infected,  existence  four  times  infected,  exist- 
ence five  times  infected,  all  these  are  originating-existence.” 

In  the  above,  existence  in  the  realm  of  sensual  pleasure 
is  the  existence  called  sensual  pleasure,  and  similarly  in 
respect  of  existence  in  the  realm  of  form,  and  of  existence  in 
the  realm  of  formlessness.  Existence  in  the  realm  of  percep- 
tion is  so  called  either  because  perception  constitutes  that 
existence,  or  because  there  is  perception  in  that  existence. 
The  converse  is  the  case  with  existence  in  the  realm  of  non- 
perception. Existence  in  the  realm  of  neither  perception  nor 
yet  non-perception  is  so  called  because,  as  there  is  no  gross 
perception  there,  but  only  a subtile  one,  there  is  neither  per- 
ception nor  yet  non-perception  in  that  existence.  Existence 


196 


II.  Sentient  Existence. 


[Vis.xvii 


once  infected  is  existence  infected  with  the  form-group  alone, 
or  it  is  called  existence  once  infected  because  there  is  but  one 
infection  to  that  existence,  and  similarly  in  regard  to  exist- 
ences four  times  and  five  times  infected. 

Existence  in  the  realm  of  sensual  pleasure  is  the  five 
attachment-groups,  and  existence  in  the  realm  of  form  is 
the  same.  Existence  in  the  realm  of  formlessness  is  four 
attachment-groups.  Existence  in  the  realm  of  perception  is 
five  attachment-groups,  and  existence  in  the  realm  of  non- 
perception is  one  attachment-group.  Existence  in  the  realm 
of  neither  perception  nor  yet  non-perception  is  four  attach- 
ment-groups, and  existence  once  infected  etc.,  is  one,  four,  or 
five  attachment-groups. 

This,  then,  is  the  full  iinderstanding  of  tliz  different 
elements. 

The  use : — It  is  true  that  the  meritorious  and  the  other 
karmas  have  been  already  spoken  of  in  the  exposition  of 
karma.  However,  this  karma  was  the  karma  of  a previous 
existence  and  hence  given  as  constituting  the  dependence  for 
conception  into  this  one,  — wdiile  in  the  present  case  they  are 
present  karma  and  given  as  constituting  the  dependence  for 
conception  into  a future  existence.  Thus  the  repetition  is  of 
use.  Or  again,  when  it  was  said,  “ What  is  meritorious 
karma?  It  is  meritorious  thoughts  in  the  realm  of  sensual 
pleasure,”  and  so  on,  only  thoughts  were  included  in  the  term 
karma,  while  in  the  present  instance  where  it  is  said,  “ And 
all  karma  conducive  to  existence,”  there  are  also  included 
the  elements  of  being  which  are  conjoined  vfith  thoughts. 
Or  again,  only  that  karma  which  is  the  dependence  of  con- 
sciousness was  in  the  first  instance  intended  by  the  term 
karma,  but  now  that  also  which  gives  rise  to  an  existence  in 
the  realm  of  non-perception.  But  why  make  a long  story 
of  it?  By  the  meritorious  karma  etc.  intended  in  the  prop- 
osition, “ On  ignorance  depends  karma,”  meritorious  and 
demeritorious  factors  of  being  only  are  meant ; but  in  the 
present  case,  in  the  proposition,  “ On  attachment  depends 
existence,”  inasmuch  as  originating-existence  is  included,  all 
elements  of  being,  whether  meritorious  or  demeritorious  or 


Vis.xvii] 


§35.  Existence. 


197 


indeterminate  are  intended.  Accordingly  the  repetition  is 
useful  from  every  point  of  view. 

This,  then,  is  the  full  understanding  of  the  use. 

Divisions,  summings  up  : — The  divisions  and  summings  up 
of  an  existence  dependent  on  attachment.  For,  whatever 
karma  depends  on  the  attachment  of  sensual  pleasure  and 
produces  existence  in  the  realm  of  sensual  pleasure,  this  is 
karma-existence,  and  the  groups  that  spring  from  it  are  origi- 
nating-existence.  Similarly  in  regard  to  existence  in  the 
realm  of  form  and  existence  in  the  realm  of  formlessness. 
This  makes  two  existences  in  the  realm  of  sensual  pleasure 
besides  the  therewith  included  existence  in  the  realm  of  per- 
ception and  existence  five  times  infected ; two  existences  in 
the  realm  of  form  besides  the  therewith  included  existence 
in  the  realm  of  perception,  existence  in  the  realm  of  non-per- 
ception, existence  once  infected,  and  existence  five  times 
infected ; and  two  existences  in  the  realm  of  formlessness 
besides  the  therewith  included  existence  in  the  realm  of 
perception,  existence  in  the  realm  of  neither  perception  nor 
yet  non-perception,  and  existence  four  times  infected,  all  of 
which  depend  on  the  attachment  of  sensual  pleasure  — six 
existences  besides  the  therewith  included  existences.  And 
just  as  six  existences  and  the  therewith  included  existences 
depend  on  the  attachment  of  sensual  pleasure,  so  also  do  six 
existences  depend  on  each  of  the  other  three  attachments. 
Thus  in  respect  of  their  divisions  there  are  twenty-four  exist- 
ences besides  the  therewith  included  existences,  all  of  which 
depend  on  attachment. 

In  regard  to  their  summings  up,  however,  by  putting 
karma-existence  and  origfinatinof-existence  toofether  we  have 
existence  in  the  realm  of  sensual  pleasure  and  the  therewith 
included  existences,  existence  in  the  realm  of  form,  and  exist- 
ence in  the  realm  of  formlessness,  making  three  existences 
which  depend  on  the  attachment  of  sensual  pleasure ; and 
similarly  in  regard  to  the  remaining  attachments.  Thus  there 
sum  up  twelve  existences  besides  the  therewith  included 
existences,  all  of  which  depend  on  attachment.  Moreover,  to 
speak  absolutely,  karma-existence  is  karma  which  leads  to 


198 


II.  Sentient  Existence. 


[Vis.xvii 


existence  in  the  realm  of  sensual  pleasure  and  is  dependent 
on  attachment,  and  the  groups  which  spring  from  it  are  origi- 
nating-existence.  And  it  is  the  same  in  regard  to  existence 
in  the  realm  of  form  and  existence  in  the  realm  of  formless- 
ness. This  makes  two  existences  in  the  realm  of  sensual 
pleasure,  two  existences  in  the  realm  of  form,  and  two  exist- 
ences in  the  realm  of  formlessness  besides  the  therewith 
included  existences,  all  of  which  depend  on  attachment.  By 
another  method  of  computation,  the  six  existences,  by  not 
dividing  into  karma-existence  and  originating-existence,  sum 
up  as  three  existences,  namely,  existence  in  the  realm  of  sen- 
sual pleasure  etc.,  besides  the  existences  therewith  included. 
Also  by  not  dividing  into  existence  in  the  realm  of  sensual 
pleasure  etc.,  karma-existence  and  originating-existence  be- 
come two  existences ; and  again,  by  not  dividing  into  karma- 
existence  and  originating-existence,  there  remains  in  the 
proposition,  “ On  attachment  depends  existence,”  only  exist- 
ence. 

This,  then,  is  the  full  understanding  of  the  divisions  and 
summings  up  of  existence  dependent  on  attachment. 

And  which  the  dependence  makes  of  which : — The  sense  is, 
it  must  be  fully  understood  which  attachment  is  the  depend- 
ence of  which?  But  which  is  the  dependence  of  which? 
Every  one  is  the  dependence  of  every  one  else.  For  the 
unconverted  are  like  madmen,  and  fail  to  reflect  on  what 
is  suitable  and  what  is  unsuitable.  As  the  result  of  any  and 
every  attachment,  they  long  for  any  and  every  existence  and 
perform  any  and  every  karma.  Therefore  the  view  of  those 
who  say  that  existence  in  the  realm  of  form  and  existence  in 
the  realm  of  formlessness  do  not  come  about  by  the  attach- 
ment of  fanatical  conduct  is  not  to  be  accepted.  But  on  the 
contrary,  any  and  every  existence  comes  about  by  any  and 
every  attachment.  As  follows  : — 

We  may  have  one  who,  because  of  what  he  hears  reported 
or  by  inference  from  what  he  sees,  reflects  as  follows : “ Sen- 
sual pleasures  obtain  in  the  world  of  men  in  wealthy  families 
of  the  warrior  caste  and  so  forth  and  so  on,  and  also  in  the 
six  heavens  of  sensual  pleasures.”  Then  he  becomes  deceived 


Vis.xvii] 


§35.  Existence. 


199 


by  listening  to  false  doctrine  and  takes  a wrong  way  to  attain 
them,  and  thinking,  “ By  this  kind  of  karma  I shall  obtain 
sensual  pleasures,”  he  adopts  the  attachment  of  sensual 
pleasure  and  does  evil  with  liis  body,  evil  with  his  voice,  and 
evil  with  his  mind,  and  when  he  has  fulfilled  his  wickedness 
he  is  reborn  in  a lower  state  of  existence.  Or  again,  he 
adopts  the  attachment  of  sensual  pleasure  through  being  de- 
sirous of  sensual  pleasure  and  of  protecting  that  which  he 
has  already  obtained,  and  does  evil  with  his  body,  evil  with 
his  voice,  and  evil  with  his  mind,  and  when  he  has  fulfilled 
his  wickedness  he  is  reborn  in  a lower  state  of  existence. 
Here  the  karma  that  was  the  cause  of  his  rebirth  is  karma- 
existence.  The  groups  which  sprang  from  that  karma  were 
originating-existence.  Existence  in  the  realm  of  perception 
and  existence  five  times  infected  are  therewith  included. 

Another,  however,  strengthens  his  knowledge  by  listen- 
ing to  the  Good  Doctrine,  and  thinking,  “By  this  kind 
of  karma  I shall  obtain  sensual  pleasures,”  adopts  the  attach- 
ment of  sensual  pleasure  and  does  good  with  his  body,  good 
with  his  voice,  and  good  with  his  mind ; and  when  he  has 
fulfilled  his  righteousness  he  is  reborn  either  among  the 
gods  or  among  men.  Here  the  karma  that  was  the  cause  of 
his  rebirth  is  karma-existence.  The  groups  which  sprang 
from  that  karma  were  originating-existence.  Existence  in 
the  realm  of  form  and  existence  five  times  infected  are  there- 
with included.  Accordingly  the  attachment  of  sensual  pleas- 
ure is  the  dependence  of  existence  in  the  realm  of  sensual 
pleasure  together  with  its  divisions  and  whatever  existences 
are  therewith  included. 

Another,  having  heard  or  come  to  the  conclusion  that 
there  are  superior  sensual  pleasures  in  the  realm  of  form  and 
in  the  realm  of  formlessness,  adopts  the  attachment  of  sen- 
sual pleasure  and  achieves  the  trances  of  the  realm  of  form 
and  of  the  realm  of  formlessness,  and  by  the  might  of  these 
trances  is  reborn  in  a Brahma-heaven.  Here  the  karma  that 
was  the  cause  of  his  rebirth  was  karma-existence.  The 
groups  which  sprang  from  that  karma  were  originating-exist- 
ence.  Existence  in  the  realm  of  perception,  existence  in  the 


200 


II.  Sentient  Existence. 


[Vis.xvii 


realm  of  non-perception,  existence  in  the  realm  of  neither  per- 
ception nor  yet  non-perception,  existence  once  infected,  and 
existence  five  times  infected,  are  therewith  included.  Ac- 
cordingly the  attachment  of  sensual  pleasure  is  the  depend- 
ence of  existence  in  the  realm  of  form  and  existence  in  the 
realm  of  formlessness,  together  with  their  divisions  and  the 
existences  therewith  included. 

Another  adopts  the  heresy  of  the  annihilation  of  exist- 
ences and  thinkhig  either  that  it  would  be  a good  plan  to 
have  his  Ego  undergo  annihilation  while  in  the  realm  of 
sensual  pleasure  or  else  while  in  the  realm  of  form  or  else 
while  in  the  realm  of  formlessness,  performs  karma  leadmg 
to  those  existences.  This  karma  of  his  is  karma-existence 
and  the  groups  that  spring  from  it  are  originating-existence. 
Existence  in  the  realm  of  perception  etc.  are  therewith 
included.  Accordingly  the  attachment  of  heresy  is  the 
dependence  of  all  three  modes  of  existence,  viz.,  of  existence 
in  the  realm  of  sensual  pleasure,  existence  in  the  realm  of 
form,  and  existence  in  the  realm  of  formlessness,  together 
with  their  divisions  and  the  existences  therewith  included. 

Another,  thinking  either  that  his  Ego  is  happy  when  in 
the  realm  of  sensual  pleasure,  or  else  when  in  the  realm  of 
form,  or  else  when  in  the  realm  of  formlessness,  by  the 
attachment  of  the  assertion  of  an  Ego  performs  karma  lead- 
incT  to  those  existences.  This  karma  of  his  is  karma-existence 
and  the  groups  that  spring  from  it  are  originating-existence. 
Existence  in  the  realm  of  perception  etc.  are  therewith 
included.  Accordingly  the  attachment  of  the  assertion  of 
an  Ego  is  the  dependence  for  the  three  modes  of  existence 
toorether  with  their  divisions  and  the  existences  there’«ith 
included. 

Another,  thinking  that  fanatical  conduct  attains  to  a 
happy  fulfilment  either  in  the  realm  of  sensual  pleasure,  or 
else  in  the  realm  of  form,  or  else  in  the  realm  of  formless- 
ness, adopts  the  attachment  of  fanatical  conduct  and  per- 
forms the  karma  leading  to  those  existences.  This  karma 
of  his  is  karma-existence  and  the  groups  that  spring  from  it 
are  originating-existence.  Existence  in  the  realm  of  percep- 


Vis.xvii] 


§35.  Existence. 


201 


tion  etc.  are  therewith  included.  Accordingly  the  attach- 
ment of  fanatical  conduct  is  the  dependence  for  the  three 
modes  of  existence  together  with  their  divisions  and  the 
existences  therewith  included. 

This,  then,  is  the  full  understanding  of  and  which  the 
dependence  makes  of  which. 

Xow  if  it  be  asked,  “ But  how  is  which  the  dependence 
of  which  existence?”  we  answer  that  attachment  is  to  he 
understood  as  the  proximate  dependence  of  existence  in  the 
realm  of  form  and  in  the  realm  of  formlessness,  and  the 
connate  etc.  dependence  of  existence  in  the  realm  of  sensual 
pleasure. 

For  when  a being  is  in  the  realm  of  sensual  pleasure, 
then  the  four  attachments  are  the  dependence  of  meritori- 
ous karma  and  of  originating-existence  in  the  realm  of  form 
and  in  the  realm  of  formlessness  by  the  proximate  depend- 
ence alone.  When  conjoined  with  demeritorious  karma  they 
are  the  dependence  by  the  connate  dependence  etc.,  that  is, 
by  the  connate,  the  mutual,  the  basal,  the  conjoined,  the 
actual,  the  abiding,  and  the  causal  dependence ; but  when 
not  so  conjoined,  by  the  proximate  dependence  alone. 

This  is  the  full  discussion  of  the  proposition  “ On  attach- 
ment depends  existence.” 


§ 36.  BIRTH  ETC. 

Translated  from  the  Visuddhi-Magga  (chap.  xvii.). 

The  definitions  of  birth  etc.  in  the  last  two  propositions 
of  Dependent  Origination  are  to  be  understood  as  above 
expounded  in  the  Exposition  of  the  Four  Truths;  but  by 
existence  is  here  meant  only  karma-existence.  For  that  and 
not  originating-existence  is  the  dependence  of  birth.  More- 
over it  is  its  dependence  in  only  one  of  two  ways,  namely,  as 
karma-dependence  or  as  proximate  dependence. 

If  it  be  asked  in  this  connection,  “ But  how  do  we  know 
that  existence  is  the  dependence  of  birth  ? ” we  answer,  “ Be- 


202 


II.  Sentient  Existence. 


[Vis.xvii 


cause  differences  in  respect  of  meanness,  greatness,  etc.  are 
apparent,  even  when  the  external  dependence  remains  the 
same.  For  even  when  the  external  dependence,  such  as  the 
seed,  blood,  food,  etc.,  of  father  and  mother  are  the  same, 
differences  of  meanness,  greatness,  etc.  in  the  progeny  are 
observable,  and  that  even  in  the  case  of  twins.  And  these 
differences  are  due  to  a cause,  for  some  do  not  have  these 
differences ; but  these  differences  can  have  no  other  cause 
than  karma,  from  the  non-existence  of  any  other  instrumen- 
tality for  the  purpose  in  the  sequence  of  beings  who  show 
these  differences.  Thus  they  have  only  karma-existence  as 
their  cause.  Karma  is  indeed  the  cause  for  the  difference  in 
beings  as  regards  meanness,  greatness,  etc.  Therefore  has 
The  Blessed  One  said : — “ Karma  allots  beings  to  meanness 
or  greatness.”  Therefoi’e  is  it  to  be  understood  that  existence 
is  the  dependence  of  birth. 

But  inasmuch  as  when  there  is  no  birth  there  is  no  old  age 
or  death,  nor  those  other  elements  of  being,  sorrow  and  the 
rest ; and  on  the  other  hand  when  there  is  birth,  then,  to  the 
fool  who  is  afflicted  with  the  misery  called  old  age  and  death, 
occur  the  sorrow  and  the  rest  that  are  associated  with  old 
age  and  death ; and  also  to  the  fool  who  is  afflicted  with  tliis 
or  that  other  misery  do  they  occur,  but  not  so  associated ; 
therefore  is  it  to  be  understood  of  birth  that  it  is  the  depend- 
dence  both  of  old  age  and  death  and  of  sorrow  etc.  But  it 
is  their  dependence  by  the  proximate  dependence  alone. 

This  is  the  full  discussion  of  the  propositions,  “ On  exist- 
ence depends  birth,”  etc. 


§ 37.  DISCUSSION  OF  DEPENDENT  ORIGINATION. 

Translated  from  the  Maha-Nidana-Sutta  of  the  Digha-Nikaya 
(Grimblot’s  edition,  p.  245^). 

Thus  have  I heard. 

On  a certain  occasion  The  Blessed  One  was  dwelling 
among  the  Kurus  where  was  the  Kuru-town  named  Kamma- 
sadliamma. 


Grimblot245T  § 37-  Discussion  of  Dependent  Origination.  203 


Then  drew  near  the  venerable  Ananda  to  where  The 
Blessed  One  was ; and  having  drawn  near  and  greeted  The 
Blessed  One,  he  sat  down  respectfully  at  one  side.  And 
seated  respectfully  at  one  side,  the  venerable  Ananda  spoke 
to  The  Blessed  One  as  follows : 

“ O wonderful  is  it.  Reverend  Sir ! O marvellous  is  it. 
Reverend  Sir ! How  profound.  Reverend  Sir,  is  Dependent 
Origination,  and  of  how  profound  an  appearance ! To  me, 
nevertheless,  it  is  as  clear  as  clear  can  be.” 

“ O Ananda,  say  not  so ! O Ananda,  say  not  so ! Pro- 
found, Ananda,  is  Dependent  Origination,  and  profound  of 
appearance.  It  is  through  not  understanding  this  doctrine, 
Ananda,  through  not  penetrating  it,  that  thus  mankind  is 
like  to  an  entangled  warp,  or  to  an  ensnarled  web,  or  to 
muhja-grass  and  pabbaja-grass,  and  fails  to  extricate  itself 
from  punishment,  suffering,  perdition,  rebirth. 

“ Ananda,  if  it  be  asked,  ‘ Do  old  age  and  death  depend 
on  anything  ? ’ the  reply  should  be,  ‘ They  do.’  And  if  it  be 
asked,  ‘ On  what  do  old  age  and  death  depend  ? ’ the  reply 
should  be,  ‘ Old  age  and  death  depend  on  birth.’ 

“Ananda,  if  it  be  asked,  ‘Does  birth  depend  on  any- 
thing?’ the  reply  should  be,  ‘ It  does.’  And  if  it  be  asked, 
‘ On  what  does  birth  depend  ? ’ the  reply  should  be,  ‘ Birth 
depends  on  existence.’ 

“ Ananda,  if  it  be  asked,  ‘ Does  existence  depend  on  any- 
thing?’ the  reply  should  be,  ‘ It  does.’  And  if  it  be  a-sked, 
‘ On  what  does  existence  depend  ? ’ the  reply  should  be, 
‘Existence  depends  on  attachment.’ 

“ Ananda,  if  it  be  asked,  ‘ Does  attachment  depend  on 
anything?’  the  reply  should  be,  ‘It  does.’  And  if  it  be 
asked,  ‘ On  what  does  attachment  depend  ? ’ the  reply  should 
be,  ‘ Attachment  depends  on  desire.’ 

“Ananda,  if  it  be  asked,  ‘Does  desire  depend  on  any- 
thing ? ’ the  reply  should  be,  ‘ It  does.’  And  if  it  be  asked, 
‘ On  what  does  desire  depend  ? ’ the  reply  should  be,  ‘ Desire 
depends  on  sensation.’ 

“ Ananda,  if  it  be  asked,  ‘ Does  sensation  depend  on  any- 
thing ? ’ the  reply  should  be,  ‘ It  does.’  And  if  it  be  asked. 


204 


II.  Sentient  Existence. 


[Grimblot  246^® 


‘ On  what  does  sensation  depend  ? ’ the  reply  should  he,  ‘ Sen- 
sation depends  on  contact.’ 

“ Ananda,  if  it  be  asked,  ‘ Does  contact  depend  on  any- 
thing?’ the  reply  should  be,  ‘It  does.’  And  if  it  he  asked, 
‘ On  what  does  contact  depend  ? ’ the  reply  should  be,  ‘ Con- 
tact depends  on  name  and  form.’ 

“ Ananda,  if  it  he  asked,  ‘ Do  name  and  form  depend  on 
anything  ? ’ the  reply  should  be,  ‘ They  do.’  And  if  it  be 
asked,  ‘ On  what  do  name  and  form  depend  ? ’ the  reply 
should  be,  ‘ Name  and  form  depend  on  consciousness.’ 

“ Ananda,  if  it  be  asked,  ‘ Does  consciousness  depend  on 
anything?’  the  reply  should  be,  ‘It  does.’  And  if  it  be 
asked,  ‘ On  what  does  consciousness  depend  ? ’ the  reply 
should  be,  ‘ Consciousness  depends  on  name  and  form.’ 

“ Thus,  Ananda,  on  name  and  form  depends  conscious- 
ness; 

“ On  consciousness  depend  name  and  form ; 

“ On  name  and  form  depends  contact ; 

“ On  contact  depends  sensation ; 

“ On  sensation  depends  desire ; 

“ On  desire  depends  attachment ; 

“ On  attachment  depends  existence ; 

“ On  existence  depends  birth ; 

“ On  birth  depend  old  age  and  death,  sorrow,  lamen- 
tation, misery,  grief,  and  despair.  Thus  does  tliis  entire 
aggregation  of  misery  arise. 

“ I have  said  that  on  birth  depend  old  age  and  death. 
Tills  truth,  Ananda,  that  on  birth  depend  old  age  and  death, 
is  to  be  understood  in  this  way.  Suppose,  Ananda,  there 
were  utterly  and  completely  no  birth  at  all  for  any  one  into 
any  Avorld,  as,  namely,  for  gods  into  the  world  of  gods ; for 
genii  into  the  world  of  genii ; for  ogres  into  the  world  of 
ogres ; for  demons  into  the  world  of  demons ; for  men  into 
the  world  of  men ; for  quadrupeds  into  the  world  of  quadru- 
peds ; for  winged  creatures  into  the  world  of  winged  crea- 
tures ; for  creeping  things  into  the  world  of  creeping  things ; 
— suppose,  Ananda,  there  were  no  birth  for  any  of  these 
beings  into  their  several  worlds : if  there  were  nowhere  any 


Grimblot  2471^]  § 37.  Discussion  of  Dependent  Origination.  205 


birth,  pray,  on  the  cessation  of  birth  would  there  be  any  old 
age  and  death  ? ” 

“ Nay,  verily.  Reverend  Sir.” 

“ Accordingly,  Ananda,  here  we  have  in  birth  the  cause, 
the  occasion,  the  origin,  and  the  dependence  of  old  age  and 
death. 

“ I have  said  that  on  existence  depends  birth.  This  truth, 
Ananda,  that  on  existence  depends  birth,  is  to  be  understood 
in  this  way.  Suppose,  Ananda,  there  were  utterly  and  com- 
pletely no  existence  at  all  for  any  one  in  any  mode,  as, 
namely,  existence  in  the  realm  of  sensual  pleasure,  existence 
in  the  realm  of  form,  existence  in  the  realm  of  formlessness ; 
— if  there  were  nowhere  any  existence,  pray,  on  the  cessa- 
tion of  existence  would  there  be  any  birth  ? ” 

“ Nay,  verily.  Reverend  Sir.” 

“ Accordingly,  Ananda,  here  we  have  in  existence  the 
cause,  the  occasion,  the  origin,  and  the  dependence  of  birth. 

“ I have  said  that  on  attachment  depends  existence.  This 
truth  Ananda,  that  on  attachment  depends  existence,  is  to 
be  understood  in  this  way.  Suppose,  Ananda,  there  were 
utterly  and  completely  no  attachment  at  all  of  any  one  to 
anything,  as,  namely,  the  attachment  of  sensual  pleasure,  the 
attachment  of  heresy,  the  attachment  of  fanatical  conduct, 
the  attachment  of  the  assertion  of  an  Ego ; — if  there  were 
nowhere  any  attachment,  pray,  on  the  cessation  of  attachment 
would  there  be  any  existence  ? ” 

“ Nay,  verily.  Reverend  Sir.” 

“Accordingly,  Ananda,  here  we  have  in  attachment  the 
cause,  the  occasion,  the  origin,  and  the  dependence  of  ex- 
istence. 

“ I have  said  that  on  desire  depends  attachment.  This 
truth,  Ananda,  that  on  desire  depends  attachment,  is  to  be 
understood  in  this  way.  Suppose,  Ananda,  there  were  utterly 
and  completely  no  desire  at  all  on  the  part  of  any  one  for 
anything,  as,  namely,  desire  for  forms,  desire  for  sounds,  desire 
for  odors,  desire  for  tastes,  desire  for  things  tangible,  desire 
for  ideas ; — if  there  were  nowhere  any  desire,  pray,  on  the 
cessation  of  desire  would  there  be  any  attachment?” 


206 


II.  Sentient  Existence. 


[Grimblot  248^0 


“Nay,  verily,  Reverend  Sir.” 

“ Accordingly,  Ananda,  here  we  have  in  desire  the  cause, 
the  occasion,  the  origin,  and  the  dependence  of  attachment. 

“ I have  said  that  on  sensation  depends  desire.  This  truth, 
Ananda,  that  on  sensation  depends  desire,  is  to  be  understood 
in  this  way.  Suppose,  Ananda,  there  were  utterly  and  com- 
pletely no  sensation  at  all  on  the  part  of  any  one  for  any- 
thing, as,  namely,  sensation  sprung  from  contact  of  the  eye, 
sensation  sprung  from  contact  of  the  ear,  sensation  sprung 
from  contact  of  the  nose,  sensation  sj^rung  from  contact  of  the 
tongue,  sensation  sprung  from  contact  of  the  body,  sensation 
sprung  from  contact  of  the  mind ; — if  there  were  nowhere 
any  sensation,  pray,  on  the  cessation  of  sensation  would  there 
be  any  desire  ? ” 

“Nay,  verily.  Reverend  Sir.” 

“Accordingly,  Ananda,  here  we  have  in  sensation  the 
cause,  the  occasion,  the  origin,  and  the  dependence  of 

. * . . . . [Grimblot  253^] 

“ I have  said  that  on  contact  depends  sensation.  This 
truth,  Ananda,  that  on  contact  depends  sensation,  is  to  be 
understood  in  this  way.  Suppose,  Ananda,  there  were 
utterly  and  completely  no  contact  at  all  of  any  organ  with 
any  object,  as,  namely,  contact  of  the  eye,  contact  of  the  ear, 
contact  of  the  nose,  contact  of  the  tongue,  contact  of  the 
body,  contact  of  the  mind ; — if  there  were  nowhere  any 
contact,  pray,  on  the  cessation  of  contact  would  there  be  any 
sensation  ? ” 

“ Nay,  verily.  Reverend  Sir.” 

“Accordingly,  Ananda,  here  we  have  in  contact  the 
cause,  the  occasion,  the  origin,  and  the  dependence  of 
sensation. 

“ I have  said  that  on  name  and  form  depends  contact. 
This  truth,  Ananda,  that  on  name  and  form  depends  contact, 
is  to  be  understood  in  this  way.  Suppose,  Ananda,  there 
were  not  these  different  traits,  peculiarities,  signs,  and  indica- 
tions by  which  are  made  manifest  the  multitude  of  elements  of 
being  constituting  name ; — if  there  were  not  these  different 


Grimblot253’®]  § 37-  Discussio7i  of  Dependent  Origination.  207 


traits,  peculiarities,  signs,  and  indications,  pray,  would  there 
be  any  designative  contact  appearing  in  form  ? ” 

“ Nay,  verily.  Reverend  Sir.” 

“ Suppose,  Ananda,  there  were  not  these  different  traits, 
peculiarities,  signs,  and  indications  by  which  are  made  mani- 
fest the  multitude  of  elements  of  being  constituting  form  ; — 
if  there  were  not  these  different  traits,  peculiarities,  signs, 
and  indications,  pray,  would  there  he  any  inertia-contact 
appearing  in  name  ? ” 

“ Nay,  verily.  Reverend  Sir.” 

“ Suppose,  Ananda,  there  were  not  these  different  traits, 
peculiarities,  signs,  and  indications  by  which  are  made  mani- 
fest the  multitude  of  elements  of  being  constituting  name  and 
the  multitude  of  elements  of  being  constituting  form  ; — if 
there  were  not  these  different  traits,  peculiarities,  signs,  and 
indications,  pray,  would  there  be  any  contact  ? ” 

“ Nay,  verily.  Reverend  Sir.” 

“ Accordingly,  Ananda,  here  we  have  in  name  and  form 
the  cause,  the  occasion,  the  origin,  and  the  dependence  of 
contact. 

“ I have  said  that  on  consciousness  depend  name  and 
form.  This  truth,  Ananda,  that  on  consciousness  depend 
name  and  form,  is  to  he  understood  in  this  way.  Suppose, 
Ananda,  consciousness  were  not  to  descend  into  the  maternal 
womb,  pray,  would  name  and  form  consolidate  in  the  maternal 
womb  ? ” 

“ Nay,  verily.  Reverend  Sir.” 

“ Suppose,  Ananda,  consciousness,  after  descending  into 
the  maternal  womb,  were  then  to  go  away  again,  pray,  would 
name  and  form  be  born  to  life  in  the  world  ? ” 

“Nay,  verily.  Reverend  Sir.” 

“ Suppose,  Ananda,  consciousness  were  to  be  severed  from 
a child,  either  boy  or  girl,  pray,  would  name  and  form  attain 
to  growth,  increase,  and  development  ? ” 

“Nay,  verily.  Reverend  Sir.” 

“ Accordingly  Ananda,  here  we  have  in  consciousness  the 
cause,  the  occasion,  the  origin,  and  the  dependence  of  name 
and  form. 


208 


II.  Sentient  Existence. 


[Grimblot  254^8 


“ I have  said  that  on  name  and  form  depends  conscious- 
ness. This  truth,  Ananda,  that  on  name  and  form  depends 
consciousness,  is  to  be  understood  in  this  way.  Suppose, 
Ananda,  that  name  and  form  were  not  to  become  established, 
pray,  would  there,  in  the  future,  be  birth,  old  age  and  death, 
and  the  coming  into  existence  of  misery’s  host  ? ” 

“ Nay,  verily.  Reverend  Sir.” 

“ Accordingly,  Ananda,  here  we  have  in  name  and  form 
the  cause,  the  occasion,  the  origin,  and  the  dependence  of 
consciousness. 

“ Verily,  Ananda,  this  name  and  form  coupled  with  con- 
sciousness is  all  there  is  to  be  born,  or  to  grow  old,  or  to  die, 
or  to  leave  one  existence,  or  to  spring  up  in  another.  It  is  all 
that  is  meant  by  any  affirmation,  predication,  or  declaration  we 
may  make  concerning  anybody.  It  constitutes  knowledge’s 
field  of  action.  And  it  is  all  that  is  reborn  to  appear  in  its 
present  shape.” 


CHAPTER  III. 


KARMA  AND  REBIRTH. 

Inteoductoky  Discoukse. 

Perhaps  one  of  the  hardest  of  the  Buddhist  doctrines  is 
that  of  Karma.  It  is  a doctrine,  not  only  hard  in  itself,  but 
it  seems  to  contradict  their  other  tenets.  The  Buddhists,  as 
we  have  seen,  resolve  the  human  being  into  a number  of  ele- 
ments called  dhammas  wliich  possess  no  permanent  existence, 
and  they  say  that  on  account  of  this  transitoriness  no  one  of 
these  can  be  considered  as  the  individual,  the  Ego,  the  “ self.” 
There  is  therefore  here  nothing  to  be  reborn  — nothing  to 
transmigrate.  How  then  is  it,  that  when  he  has  thus  denied 
all  substantive  existence  to  everything  which  to  the  Occi- 
dental thinker  appears  to  possess  the  greatest  reality,  the 
Oriental  should  attribute  to  karma  tliis  faculty  of  being  reborn 
indefinitely  ? 

The  word  karma  means  ‘ deeds,’  or,  as  it  is  often  used  in 
the  singular,  it  might  perhaps  be  translated  by  ‘ performance  ’ 
or  ‘ action.’  How  can  substantive  reality  be  attributed  to  a 
mere  conception  of  the  mind  like  that  of  deed  or  performance, 
when  it  is  denied  of  all  those  components  of  the  human  being 
of  winch  we  are  cognizant  by  means  of  our  senses  and  our 
self-consciousness  ? How  can  any  deed  be  said  to  be  immortal, 
except  in  a purely  figurative  sense,  meaning  that  the  memory 
or  else  the  objective  effect  of  it  persists  ? Now  if  we  look  at 
this  doctrine  of  Karma  a little  more  closely,  we  may  see  that 

it  is  not  so  very  unlike  Christian  ideas.  If  we  were  to  trans- 
it 


210 


Karma  and  Rebirth. 


late  the  word  karma  somewhat  freely,  we  might  call  it 
‘ character.’  And  what,  indeed,  do  we  ordinarily  mean  when 
we  speak  of  personal  immortality,  unless  it  be  that  the  charac- 
ters of  our  friends  are  reborn  in  heaven  ? It  is  evidently  not 
the  body  that  is  reborn,  for  that  is  left  behind  with  us.  And 
what  do  we  know  of  the  spirit  except  simply  its  manifesta- 
tions, and  what  we  may  argue  from  our  own  self-conscious- 
ness ? Our  knowledge  of  our  friend  is  composed  of  what  our 
senses  tell  us  of  his  body  and  what  we  observe  of  liis  deeds. 
It  is  Ins  character,  his  particular  set  of  deeds,  or  karma,  that 
we  think  of  as  surviving  death ; and  this  is  exactly  what  the 
Buddliists  do,  — the  only  difference  being  that  we  claim  the 
existence  of  an  Ego.  Tliis  we  claim  to  know  by  self-inspec- 
tion; and  therefore,  when  we  speak  metaphysically,  we  say 
that  it  is  our  friend’s  Ego,  or  soul,  that  is  reborn,  and  that  our 
friend’s  character,  which  is  really  all  we  directly  know  of  our 
friend,  is  simply  the  manifestation  of  that  Ego.  But  as  the 
Buddliists  deny  the  existence  of  any  soul,  it  is  only  observed 
character,  or  karma,  that  is  left  to  be  reborn.  The  reader  will 
see,  I tliink,  that  the  two  doctrines  are  really  ver}"  similar,  IE 
we  but  leave  the  postulation  of  an  Ego  out  of  the  question. 

But  the  question  still  remains : How  can  character  that  is 
no  entity  in  itself  be  reborn  ? Now  here  it  is  to  be  noted  that 
the  word  ‘ karma  ’ covers  two  distinct  ideas ; namely,  the  deed 
itself,  and  the  effects  of  that  deed  in  modifying  the  subsequent 
character  and  fortunes  of  the  doer.  The  Buddliists  say  that 
tliis  subjective  effect  continues  after  death  into  the  next  life. 
The  following  illustration  may  tend  to  make  the  general  idea 
of  the  perpetuation  of  character  without  identity  of  substance 
seem  more  reasonable.  Why  cannot  a swallow’s  egg  hatch 
out  a lark  ? or  a lark’s  a swallow  ? Is  there  any  difference 
perceptible  between  the  two  eggs  in  respect  of  composition 
or  structure,  adequate  to  account  for  the  difference  in  the 


Introductory  Discourse. 


2II 


result  ? If  not,  how  is  it  that  the  egg  of  the  lark  will 
never  hatch  out  into  any  other  kind  of  a bird  than  a lark, 
and  that  a swallow’s  egg  must  always  jdeld  a swallow? 
Now  although  it  is  true  that  if  we  take  the  eggs  before 
the  first  sign  of  an  embryo  has  appeared  we  may  not  be 
able  to  detect  any  physical  or  chemical  difference  that  would 
seem  to  account  for  the  difference  in  the  result,  yet  we  know 
the  why  and  wherefore  of  that  difference.  A swallow’s  egg 
cannot  hatch  out  a lark  because  of  the  difference  in  heredity. 
The  countless  influences  that  affected  the  ancestors  of  that 
egg,  and  the  numberless  actions  performed  under  those  influ- 
ences are  in  some  mysterious  way  stored  up  in  that  egg,  and 
must  bear  their  own  fruit  and  none  other.  Therefore  a swal- 
low’s egg  cannot  hatch  out  a lark,  because  a lark  is  the  result 
of  an  entirely  different  set  of  conditions ; as  we  might  say, 
its  karma  is  different.  But  of  course  the  Buddhists  do  not 
mean  heredity  when  they  use  the  word  karma.  ‘ Karma  ’ ex- 
presses, not  that  which  a man  inherits  from  his  ancestors,  but 
that  which  he  inherits  from  himself  in  some  previous  state  of 
existence.  But  with  this  difference  the  Buddhist  doctrine 
and  the  scientific  doctrine  of  heredity  seem  very  similar. 

Not  all  deeds,  however,  are  fruitful  and  perpetuate  exist- 
ence. Karma  is  like  heredity  in  that  it  is  an  informing  prin- 
ciple which  must  have  an  embodiment.  Just  as  the  informing 
principle  of  an  egg  would  never  find  expression  without  the 
accompaniment  of  yolk,  albumen,  and  other  material  constitu- 
ents, so  karma  embeds  itself  in  objects  of  desire  in  order  to 
form  that  factitious  entity  which  goes  by  the  name  of  man. 
If  karma  be  performed  in  a state  of  pure  passionlessness,  that 
is,  without  attachment  to  anything,  then  it  is  baiTen.  The 
fruitful  karma  will  be  quickly  undermined  and  not  suffered 
to  bear  the  full  fruit  it  otherwise  would  have  done.  Like  a 
tree  whose  nourishment  has  been  poisoned,  the  being  who 


212 


Karma  and  Rebirth. 


performs  such  karma  will  cease  to  be.  See  § 40,  § 76  in 
Chapter  IV,  and  § 41,  which  last  is  given  by  way  of  illustrar 
tion  of  § 40  6.  Thus  a being  without  karma  is  as  arbitrary  a 
conception  as  a chicken  without  heredity,  that  is,  one  formed 
by  creative  fiat  independent  of  antecedent  conditions. 

In  illustration  of  the  doctrine  of  repeated  existence  I give 
at  the  end  of  this  chapter  a number  of  “Birth-Stories,”  as 
they  are  called;  namely,  stories  concerning  the  anterior 
“ births  ” or  existences  of  The  Buddlia.  There  is  a separate 
work  in  the  Buddhist  Scriptures  called  the  “Jataka,”  or 
“ Book  of  Birth-Stories,”  containing  several  hundred  such 
tales.  They  form  a mine  of  folk-lore,  and,  though  credited 
to  The  Buddha,  can  hardly  have  been  original  witli  him. 
The  ancient  Buddhists,  like  other  Orientals,  appear  to  have 
been  fond  of  gathering  together  in  little  companies  and  list- 
ening wliile  some  one  of  their  number  related  a tale  or  fable ; 
and  ancient  Buddhist  sculptures  have  come  down  to  the  pres- 
ent day  representing  scenes  taken  out  of  these  same  stories 
that  fill  the  Jataka.  Some  of  these  tales  are  much  traveled 
ones,  and  are  to  be  found  in  ^sop’s  Fables,  and  in  La  Fon- 
taine, and  other  European  works.  As  a sample  I give  “ The 
Ass  in  the  Lion’s  Skin.”  Another  instance  of  folk-lore  com- 
mon to  both  the  Orient  and  the  Occident,  but  not  given  as  a 
Birth-vStory,  occurs  in  this  chapter.  The  Pali  version  is  en- 
titled “ Death’s  Messengers,”  while  “ The  Three  Warnings  ” 
gives  the  same  general  idea  in  English  dress.  There  are 
other  English  versions  extant,  and  German,  French,  and 
Latin  ones,  so  that  this  is  an  interesting  instance  of  how  a 
fable  will  travel  about  from  country  to  country  and  from 
clime  to  clime,  varjdng  in  dress  to  suit  the  habits,  customs, 
and  ways  of  thinking  of  the  different  peoples  who  adopt  it 
into  their  literatures  and  then  often  forget  its  alien  origin. 


S.iii.i.4'1 


§38.  Be  a Friend  io  Yourself. 


213 


§ 38.  BE  A FRIEND  TO  YOURSELF. 

Translated  from  the  Samyutta-Nikaya  (iii.  l.I^. 

Thus  have  I heard. 

On  a certain  occasion  The  Blessed  One  was  dwelling  at 
Savatthi,  in  Jetavana  monastery  in  Anathapindika’s  Park. 

Then  drew  near  king  Pasenadi  the  Kosalan  to  where  The 
Blessed  One  was;  and  having  drawn  near  and  greeted  The 
Blessed  One,  he  sat  down  respectfully  at  one  side.  And 
seated  respectfully  at  one  side,  king  Pasenadi  the  Kosalan 
spoke  to  The  Blessed  One  as  follows : — 

“ Reverend  Sir,  it  happened  to  me,  as  I was  just  now  in 
seclusion  and  plunged  in  meditation,  that  a consideration 
presented  itself  to  my  mind,  as  follows : ‘ Who  are  those  who 
love  themselves  ? and  who  do  not  love  themselves  ? ’ And, 
Reverend  Sir,  it  occurred  to  me  as  follows : ‘ All  they  who  do 
evil  with  their  body,  who  do  evil  with  their  voice,  who  do 
evil  with  their  mind,  they  do  not  love  themselves.’  And 
although  they  should  say  thus : ‘We  love  ourselves,’  never- 
theless, they  do  not  love  themselves.  And  why  do  I say  so  ? 
Because,  whatever  a man  would  do  to  one  whom  he  did  not 
love,  that  they  do  to  themselves.  Therefore,  they  do  not 
love  themselves. 

“ But  all  they  who  do  good  with  their  body,  who  do  good 
with  their  voice,  who  do  good  with  their  mind,  they  love 
themselves.  And  although  they  should  say  thus : ‘ We  do 
not  love  ourselves,’  nevertheless,  they  do  love  themselves. 
And  -^hy  do  I say  so?  Because,  whatever  a man  would  do 
to  one  whom  he  loved,  that  they  do  to  themselves.  Therefore, 
they  love  themselves.” 

“ Thus  it  is,  great  king ! Thus  it  is  ! Certainly,  great 
king,  all  they  who  do  evil  with  their  body,  who  do  e\’il  with 
their  voice,  who  do  evil  with  their  mind,  they  do  not  love 
themselves.  And  although  they  should  say  thus : ‘We  love 
ourselves,’  nevertheless,  they  do  not  love  themselves.  And 
why  do  I say  so  ? Because,  whatever  a man  would  do  to  one 


214 


III.  Karma  and  Rebirth. 


[S.iii.1.45 


whom  he  did  not  love,  that  they  do  to  themselves.  Therefore, 
they  do  not  love  themselves. 

“ But  all  they,  great  king,  who  do  good  with  their  body, 
who  do  good  with  their  voice,  who  do  good  with  their  mind, 
they  love  themselves.  And  although  they  should  say  thus : 
‘ We  do  not  love  ourselves,’  nevertheless,  they  do  love  them- 
selves, And  Avhy  do  I say  so  ? Because,  whatever  a man 
would  do  to  one  he  loved,  that  they  do  to  themselves.  There- 
fore, they  love  themselves. 

“ Let  any  one  who  holds  self  dear, 

That  self  keep  free  from  wickedness  ; 

For  happiness  can  ne’er  he  found 
By  any  one  of  evil  deeds. 

“ Assailed  by  death,  in  life’s  last  throes, 

At  quitting  of  this  human  state. 

What  is  it  one  can  call  his  own? 

What  with  him  take  as  he  goes  hence? 

What  is  it  follows  after  him. 

And  like  a shadow  ne’er  departs? 

“ His  good  deeds  and  his  wickedness, 

Whate’er  a mortal  does  while  here ; 

’T  is  this  that  he  can  call  his  own. 

This  with  him  take  as  he  goes  hence. 

This  is  what  follows  after  him. 

And  like  a shadow  ne’er  departs. 

“ Let  all,  then,  noble  deeds  perform, 

A treasure-store  for  future  weal ; 

For  merit  gained  this  life  within. 

Will  yield  a blessing  in  the  next.”  • 


§ 39.  THE  CAUSE  OF  INEQUALITY  IN  THE  WORLD. 

Translated  from  the  Milindapanha  (65”). 

Said  the  king,  “ Bhante  Nagasena,  what  is  the  reason  that 
men  are  not  all  alike,  but  some  long-lived  and  some  short- 


Mil.65*^]  § 39.  The  Cause  oj  Inequality  in  the  World. 


215 


lived,  some  healthy  and  some  sickly,  some  handsome  and  some 
ugly,  some  powerful  and  some  weak,  some  rich  and  some 
poor,  some  of  high  degree  and  some  of  low  degree,  some  wise 
and  some  foolish  ? ” 

Said  the  elder,  “ Your  majesty,  why  are  not  trees  all 
alike,  but  some  sour,  some  salt,  some  bitter,  some  pungent, 
some  astringent,  some  sweet?” 

“ I suppose,  bhante,  because  of  a difference  in  the  seed.” 

“ In  exactly  the  same  way,  your  majesty,  it  is  through  a 
difference  in  their  karma  that  men  are  not  all  alike,  but  some 
long-lived  and  some  short-lived,  some  healthy  and  some 
sickly,  some  handsome  and  some  ugly,  some  powerful  and 
some  weak,  some  rich  and  some  poor,  some  of  high  degree 
and  some  of  low  degree,  some  wise  and  some  foolish.  More- 
over, your  majesty.  The  Blessed  One  has  said  as  follows : 
‘ All  beings,  O youth,  have  karma  as  their  portion  ; they  are 
heirs  of  their  karma  ; they  are  sprung  from  their  karma  ; their 
karma  is  their  kinsman ; their  karma  is  their  refuge ; karma 
allots  beings  to  meanness  or  greatness.’  ” 

“ You  are  an  able  man,  bhante  Nagasena.” 


§ 40.  FRUITFUL  AND  BARREN  KARMA. 

§ 40  a.  — Translated  from  the  Anguttara-Nikaya  (iii.  33^). 

[I.  Fruitful  Karma.] 

There  are  three  conditions,  O priests,  under  which  deeds 
are  produced.  And  what  are  the  three  ? Covetousness  is  a 
condition  under  which  deeds  are  produced ; hatred  is  a condi- 
tion under  which  deeds  are  produced ; infatuation  is  a con- 
dition under  which  deeds  are  produced. 

When  a man’s  deeds,  O priests,  are  performed  through 
covetousness,  arise  from  covetousness,  are  occasioned  by  cov- 
etousness, originate  in  covetousness,  wherever  his  personality 
may  be,  there  those  deeds  ripen,  and  wherever  they  ripen, 
there  he  experiences  the  fruition  of  those  deeds,  be  it  in  the 
present  life,  or  in  some  subsequent  one. 


2i6 


///.  Karma  and  Rebirth. 


[A.iii.331 


When  a man’s  deeds,  O priests,  are  performed  through 
hatred,  . . . are  performed  through  infatuation,  arise  from 
infatuation,  are  occasioned  by  infatuation,  originate  in  infat- 
uation, wherever  his  personality  may  be,  there  those  deeds 
ripen,  and  wherever  they  ripen,  there  he  experiences  the 
fruition  of  those  deeds,  be  it  in  the  present  life,  or  in  some 
subsequent  one. 

It  is  like  seed,  O priests,  that  is  uninjured,  undecayed,  un- 
harmed by  wind  or  heat,  and  is  sound,  and  advantageously 
sown  in  a fertile  field  on  well-prepared  soil ; if  then  rain  falls 
in  due  season,  then,  O priests,  will  that  seed  attain  to  growth, 
increase,  and  development.  In  exactly  the  same  way,  O 
priests,  when  a man’s  deeds  are  performed  through  covetous- 
ness, arise  from  covetousness,  are  occasioned  by  covetousness, 
originate  in  covetousness,  wherever  his  personality  may  be, 
there  those  deeds  ripen,  and  wherever  they  ripen,  there  he 
experiences  the  fruition  of  those  deeds,  be  it  in  the  present 
life,  or  in  some  subsequent  one ; when  a man’s  deeds  are 
performed  through  hatred,  . . . are  performed  through  in- 
fatuation, arise  from  infatuation,  are  occasioned  by  infatua- 
tion, originate  in  infatuation,  wherever  his  personality  may 
be,  there  those  deeds  ripen,  and  wherever  they  ripen,  there 
he  experiences  the  fruition  of  those  deeds,  be  it  in  the  present 
life,  or  in  some  subsequent  one. 

These,  O priests,  are  the  three  conditions  imder  which 
deeds  are  produced. 

[II.  Barren  Karma.] 

There  are  tliree  conditions,  O priests,  under  which  deeds 
are  produced.  And  what  are  the  three  ? Freedom  from  cov- 
etousness is  a condition  under  which  deeds  are  produced; 
freedom  from  hatred  is  a condition  under  which  deeds  are 
produced ; freedom  from  infatuation  is  a condition  under 
which  deeds  are  produced. 

When  a man’s  deeds,  O priests,  are  performed  without 
covetousness,  arise  without  covetousness,  are  occasioned  with- 
out covetousness,  originate  without  covetousness,  then,  inas- 
much as  covetousness  is  gone,  those  deeds  are  abandoned. 


A.iii.ss**] 


§ 40.  Fruitful  and  Barren  Karma. 


217 


uprooted,  pulled  out  of  the  ground  like  a palmyra-tree,  and 
become  non-existent  and  not  liable  to  spring  up  again  in  the 
future. 

When  a man’s  deeds,  O priests,  are  performed  without 
hatred,  . . . are  performed  without  infatuation,  arise  without 
infatuation,  are  occasioned  without  infatuation,  originate 
without  infatuation,  then,  inasmuch  as  infatuation  is  gone, 
those  deeds  are  abandoned,  uprooted,  pulled  out  of  the  ground 
like  a palmyra-tree,  and  become  non-existent  and  not  liable 
to  spring  up  again  in  the  future. 

It  is  like  seed,  O priests,  that  is  uninjured,  undecayed, 
imharmed  by  wind  or  heat,  and  is  sound,  and  advantageously 
sown;  if  some  one  then  burn  it  with  fire  and  reduce  it  to 
soot,  and  having  reduced  it  to  soot  were  then  to  scatter  it  to 
the  winds,  or  throw  it  into  a swift-flowing  river,  then,  O 
priests,  will  that  seed  he  abandoned,  uprooted,  pulled  out  of 
the  ground  like  a palmyra-tree,  and  become  non-existent  and 
not  liable  to  spring  up  again  in  the  future.  In  exactly  the 
■ same  way,  O priests,  when  a man’s  deeds  are  performed  with- 
out covetousness,  arise  without  covetousness,  are  occasioned 
without  covetousness,  originate  without  covetousness,  then, 
inasmuch  as  covetousness  is  gone,  those  deeds  are  abandoned, 
uprooted,  pulled  out  of  the  ground  like  a palmjTa-tree,  and 
become  non-existent  and  not  liable  to  spring  up  again  in  the 
future ; when  a man’s  deeds  are  performed  without  hatred, 
. . . without  infatuation,  arise  without  infatuation,  are  occa- 
sioned without  infatuation,  originate  without  infatuation, 
then,  inasmuch  as  infatuation  is  gone,  those  deeds  are  aban- 
doned, uprooted,  pulled  out  of  the  ground  like  a palmyra- 
tree,  and  become  non-existent  and  not  liable  to  spring  up 
again  in  the  future. 

These,  O priests,  are  the  three  conditions  under  which 
deeds  are  produced. 

A wise  priest  knows  he  now  must  reap 
The  fruits  of  deeds  of  former  births. 

For  be  they  many  or  but  few. 

Deeds  done  in  coritousness  or  hate, 

Or  through  infatuation’s  power. 

Must  bear  their  needful  consequence. 


2I8 


III.  Karma  and  Rebirth, 


[A.iii.332 


Hence  not  to  cov’tousness,  nor  hate, 

Nor  to  infatuation’s  power 

The  wise  priest  yields,  but  knowledge  seeks 

And  leaves  the  way  to  punishment. 

§ 40  6.  — Translated  from  the  AfiguttararXikaya  (iii.  99^). 

“ O priests,  if  any  one  says  that  a man  must  reap  accord- 
ing to  his  deeds,  in  that  case,  O priests,  there  is  no  religious 
life,  nor  is  any  opportimity  afforded  for  the  entire  extinction 
of  misery.  But  if  any  one  says,  O priests,  that  the  reward  a 
man  reaps  accords  with  his  deeds,  in  that  case,  O priests,  there 
is  a religious  life,  and  oj>portunity  is  afforded  for  the  entire 
extinction  of  misery. 

“We  may  have  the  case,  O priests,  of  an  individual  who 
does  some  slight  deed  of  wickedness  which  brings  him  to  hell ; 
or,  again,  O priests,  we  may  have  the  case  of  another  indi- 
vidual who  does  the  same  slight  deed  of  wickedness,  and 
expiates  it  in  the  present  life,  though  it  may  he  in  a way 
which  appears  to  him  not  slight  but  grievous. 

“ What  kind  of  individual,  O priests,  is  he  whose  slight 
deed  of  wickedness  brings  him  to  hell  ? — Whenever,  O 
priests,  an  individual  is  not  proficient  in  the  management  of 
his  body,  is  not  proficient  in  the  precepts,  is  not  proficient  in 
concentration,  is  not  proficient  in  wisdom,  and  is  limited  and 
bounded,  and  abides  in  what  is  finite  and  evil : such  an  indi- 
\fidual,  O priests,  is  he  whose  slight  deed  of  wickedness  brings 
him  to  hell. 

“ What  kind  of  individual,  O priests,  is  he  who  does  the 
same  slight  deed  of  wickedness,  and  expiates  it  in  the  present 
life,  though  it  may^  be  in  a way  which  appears  to  him  not 
slight  but  grievous  ? — Whenever,  O priests,  an  indiA-idual  is 
proficient  in  the  management  of  his  body^  is  proficient  in  the 
precepts,  is  proficient  in  concentration,  is  proficient  in  wisdom, 
and  is  not  limited,  nor  bounded,  and  abides  in  the  univer- 
sal : such  an  indiAudual,  O priests,  is  he  who  does  the  same 
slight  deed  of  wickedness,  and  expiates  it  in  the  present  life, 
though  it  may’  be  in  a way  which  appears  to  him  not  slight 
but  grievous. 


A.iii.99*] 


§ 40.  Fruitful  and  Barren  Karma. 


219 


“ It  is  as  if,  O priests,  a man  were  to  put  a lump  of  salt 
into  a small  cup  of  water.  What  think  ye,  O priests?  Would 
now  the  small  amount  of  water  in  this  cup  be  made  salt  and 
undrinkable  by  the  lump  of  salt?” 

“Yes,  Reverend  Sir.” 

“ And  why  ? ” 

“ Because,  Reverend  Sir,  there  was  but  a small  amount  of 
water  in  the  cup,  and  so  it  was  made  salt  and  imdrinkable  by 
the  lump  of  salt.” 

“ It  is  as  if,  O priests,  a man  were  to  throw  a lump  of  salt 
into  the  river  Ganges.  What  think  ye,  O priests?  Would 
now  the  river  Ganges  be  made  salt  and  undrinkable  by  the 
lump  of  salt  ? ” 

“ Nay,  verily,  Reverend  Sir.” 

“ And  why  not  ? ” 

“ Because,  Reverend  Sir,  the  mass  of  water  in  the  river 
Ganges  is  great,  and  so  is  not  made  salt  and  undrinkable 
by  the  lump  of  salt.” 

“ In  exactly  the  same  way,  O priests,  we  may  have  the 
case  of  an  individual  who  does  some  slight  deed  of  wicked- 
ness which  brings  him  to  hell ; or,  again,  O priests,  we  may 
have  the  case  of  another  individual  who  does  the  same  slight 
deed  of  wickedness,  and  expiates  it  in  the  present  life,  though 
it  may  be  in  a way  which  appears  to  him  not  slight  but 
grievous. 

[Repetition  of  paragraphs  3 and  4,  above.] 

“ We  may  have,  O priests,  the  case  of  one  who  is  cast  into 
prison  for  a half-penny,  for  a penny,  or  for  a hundred  pence  ; or, 
again,  O priests,  we  may  have  the  case  of  one  who  is  not  cast 
into  prison  for  a half-penny,  for  a penny,  or  for  a hundred 
pence. 

“ Who,  O priests,  is  cast  into  prison  for  a half-penny,  for 
a penny,  or  for  a hundred  pence  ? 

“ Whenever,  O priests,  any  one  is  poor,  needy,  and  indi- 
gent : he,  O priests,  is  cast  into  prison  for  a half-penny,  for  a 
penny,  or  for  a hundred  pence. 

“ Who,  O priests,  is  not  cast  into  prison  for  a half-penny, 
for  a penny,  or  for  a hundred  pence  ? 


220 


III.  Karma  and  Rebirth. 


fA.iIi.99® 


“ Whenever,  O priests,  any  one  is  rich,  wealthy,  and  afflu- 
ent : he,  O priests,  is  not  cast  into  prison  for  a half-penny,  for 
a penny,  or  for  a hundred  pence. 

“ In  exactly  the  same  way,  O priests,  we  may  have  the 
case  of  an  individual  who  does  some  slight  deed  of  wicked- 
ness which  brings  him  to  hell ; or,  again,  O priests,  we  may 
have  the  case  of  another  individual  who  does  the  same  slight 
deed  of  wickedness,  and  expiates  it  in  the  present  life,  though 
it  may  he  in  a way  which  appears  to  him  not  slight  but 
grievous. 

[Repetition  of  paragraphs  3 and  4,  above.] 

“ Just  as,  O priests,  a butcher  and  killer  of  rams  will  smite 
one  man  if  he  steal  a ram,  and  will  bind  him,  and  burn  him, 
and  wreak  his  pleasure  on  him ; and  another  who  steals  a 
ram,  he  will  not  attack,  nor  bind  him,  nor  burn  him,  nor 
wreak  his  pleasure  on  him. 

“ Who  is  he,  O priests,  whom  a butcher  and  killer  of  rams 
will  smite  if  he  steal  a ram,  and  will  bind  him,  and  burn  him, 
and  wueak  his  pleasure  on  him  ? 

“ Whenever,  O priests,  the  robber  is  poor,  needy,  and  in- 
digent : him,  O priests,  a butcher  and  killer  of  rams  will  smite 
if  he  steal  a ram,  and  will  bind  him,  and  burn  him,  and  wreak 
his  pleasure  on  him. 

“ Who  is  he,  O priests,  whom  a butcher  and  killer  of  rams 
will  not  smite  if  he  steal  a ram,  nor  bind  him,  nor  burn  him, 
nor  wreak  his  pleasure  on  him  ? 

“ Whenever,  O priests,  the  robber  is  rich,  wealthy,  and 
affluent,  a king,  or  a king’s  minister : him,  O priests,  a butcher 
and  killer  of  rams  will  not  smite  if  he  steal  a ram,  nor  bind 
him,  nor  burn  him,  nor  wreak  his  pleasure  on  him.  On  the 
contrary,  he  will  stretch  out  his  joined  palms,  and  make  sup- 
plication, saying,  ‘ Sir,  give  me  the  ram,  or  the  price  of  the 
ram.’ 

“ In  exactly  the  same  way,  O priests,  we  may  have  the 
case  of  an  individual  who  does  some  slight  deed  of  wicked- 
ness which  brings  him  to  hell ; or,  again,  O priests,  we  may 
have  the  case  of  another  individual  who  does  the  same  slight 
deed  of  wickedness,  and  expiates  it  in  the  present  life,  though 


A.iii.99^ 


§ 40.  Fruitful  and  Barren  Karma. 


221 


it  may  be  in  a way  which  appears  to  him  not  slight  hut 
grievous. 

[Repetition  of  paragraphs  3 and  4,  above.] 

“ O priests,  if  any  one  were  to  say  that  a man  must  reap 
according  to  his  deeds,  in  that  case,  O priests,  there  is  no  re- 
ligious life,  nor  is  any  opportunity  afforded  for  the  entire 
extinction  of  misery.  But  if  any  one  says,  O priests,  that  the 
reward  a man  reaps  accords  with  his  deeds,  in  that  case,  O 
priests,  there  is  a religious  life,  and  opportunity  is  afforded  for 
the  entii’e  extinction  of  misery.” 


§41.  THE  DEATH  OF  MOGGALLANA.^ 

Translated  from  the  Dhammapada,  and  from  Buddhaghosa’s  commentary 

on  stanza  137. 

137.  “ Who  striketh  him  that  striketh  not. 

And  harmeth  him  that  harmeth  not. 

Shall  quickly  punishment  incur, 

Some  one  among  a list  of  ten. 

138.  “ Or  cruel  pain,  or  drear  old  age 
And  failure  of  the  vital  powers. 

Or  some  severe  and  dread  disease, 

Or  madness  him  shall  overtake. 

139.  “ Or  from  the  king  calamity, 

Or  calumny  shall  be  his  lot ; 

Or  he  shall  see  his  kinsfolk  die. 

Or  all  his  wealth  shall  disappear. 

140.  “ Or  conflagrations  shall  arise 
And  all  his  houses  sweep  away ; 

And  when  his  frame  dissolves  in  death, 

In  hell  the  fool  shall  be  reborn.” 


^ Anguttara-Xikaya,  i.  14^:  “O  priests,  the  chief  of  my  disciples  who 
possess  magical  power  is  Moggallana  the  Great.” 


222 


III.  Karma  and  Rebirth. 


[Dhp.298^1 


“ Who  striketh  him.”  This  doctrinal  instruction  was  given 
by  The  Teacher  while  dwelling  at  Bamboo  Grove ; and  it  was 
concerning  the  elder,  INIoggallana  the  Great. 

For  on  a certain  occasion  those  who  were  members  of 
other  sects  held  a meeting,  and  took  counsel  as  follows: 

“ Brethren,  do  you  know  the  reason  why  the  alms  and  the 
honor  given  to  the  monk  Gotama  have  increased  ? ” 

“ No  : we  do  not.  Do  you  ? ” 

“ Yes,  truly : we  know.  It  is  solely  due  to  Moggallana 
the  Great.  For  he  goes  to  heaven  and  questions  the  deities 
concerning  their  previous  karma,  and  then  he  returns  and 
tells  it  to  men : ‘ It  is  by  having  done  thus  and  so  that  they 
now  enjoy  so  great  glory.’  Also,  he  asks  those  who  have 
been  born  in  hell  concerning  their  karma,  and  returning,  he 
tells  it  to  men : ‘ It  is  by  having  done  such  and  such  evil  deeds 
that  they  now  experience  so  great  misery.’  And  the  people, 
when  they  have  heard  him,  shower  alms  and  attentions  upon 
him.  If  we  can  only  kill  him,  the  alms  and  the  honor  that 
now  go  to  liim  will  be  ours.” 

The  suggestion  met  with  universal  favor,  and  it  was 
unanimously  agreed  that  in  some  way  or  other  he  should  be 
killed.  Then  they  stirred  up  their  supporters  and  obtained 
from  them  a thousand  pieces  of  money,  and  summoning  some 
red-handed  highwaymen,  they  said, 

“An  elder,  called  Moggallana  the  Great,  is  dwelling  at 
Black  Rock.  Go  tliither  and  kill  him.”  And  they  gave  them 
the  money. 

The  highwaymen  greedily  took  the  money,  and  went  and 
surrounded  the  elder’s  house  in  order  to  kill  him. 

The  elder,  perceiving  that  he  was  surrounded,  got  out 
through  the  key-hole  and  escaped.  Having  failed  that  day  to 
find  the  elder,  they  came  again  on  another  day  and  sur- 
rounded him  again.  Then  the  elder  pierced  the  peaked  roof 
and  sprang  into  the  sky.  In  this  manner,  neither  during  the 
fore  part  nor  during  the  middle  of  the  month,  were  they  able 
to  capture  the  elder.  But  when  it  drew  towards  the  latter 
part  of  the  month,  the  elder  found  himself  held  back  by  his 
previous  karma,  and  could  not  flee.  Then  the  highwaymen 


Dhp.299®] 


§41.  The  Death  of  Moggallana. 


223 


captured  him,  and  broke  his  bones  into  bits  of  the  size  of  rice- 
grainsd  And  when  they  supposed  he  was  dead,  they  threw 
him  into  a thicket,  and  departed. 

But  the  elder  thought,  “ I will  see  The  Teacher  before  I 
pass  into  Nirvana.”  And  swathing  himself  about  with  medi- 
tation, as  with  a bandage,  and  thus  stiffening  his  body,  he 
went  to  The  Teacher  by  way  of  the  air.  And  having  done 
obeisance,  he  said : 

“ Reverend  Sir,  I am  about  to  pass  into  Nirvana.” 

“You  are  about  to  pass  into  Nirvana,  Moggallana?” 

“ Yes,  Reverend  Sir.” 

“ From  where  ? ” 

“From  Black  Rock.” 

“ In  that  case,  Moggallana,  recite  to  me  the  Doctrine, 
before  you  go  : for  I have  no  other  such  disciple  as  you.” 

“ I will  do  so.  Reverend  Sir.”  And  having  done  obei- 
sance to  The  Teacher,  he  sprang  into  the  sky.  And  when  he 
had  performed  various  miracles,  such  as  the  elder  Sariputta 
did  on  the  day  he  passed  into  Nirvana,  he  recited  the  Doc- 
trine. And  having  done  obeisance  to  The  Teacher,  he  went 
to  the  forest  of  Black  Rock  and  passed  into  Nirvana. 

Now  the  report  that  the  elder  had  been  murdered  by 
highwaymen  spread  over  all  the  continent  of  India,  and  king 
Ajatasattu  dispatched  spies  to  hunt  for  them.  And  as  the 
highwaymen  happened  to  be  drinking  together  in  a tavern, 
one  of  them  struck  his  comrade,  and  threw  filth  into  his 
hand. 

“ How  now,  you  ill-mannered  dog  ! ” said  the  other,  threat- 
eningly ; “ Why  did  you  throw  filth  into  my  hand  ? ” 

“And  why,  you  rascally  highwajunan,  did  you  give  the 
first  blow  to  Moggallana  the  Great  ? ” 

“ And  how  do  you  know  I hit  him  ? ” 

While  they  were  thus  quarreling,  the  spies  heard  and 
arrested  them,  and  informed  the  king.  And  the  king  had  the 
highwa}onen  summoned  into  his  presence  and  said  to  them : 

“ Did  you  kill  the  elder?  ” 

“Yes,  sire.” 


1 See  the  Stratc-Bolster  torture  as  described  on  page  440. 


224 


III.  Karma  and  Rebirth. 


[Dhp. 29928 


“ Who  instigated  you  ? ” 

“ The  naked  ascetics,  sire.” 

Then  the  king  seized  five  hundred  naked  ascetics,  and 
buried  them  together  with  five  hundred  highwaymen  up  to 
their  na's  els  in  pits  dug  in  the  royal  court.  Then  he  covered 
them  with  straw,  and  set  fire ; and  after  thus  burning  them, 
he  took  iron  plows  and  plowed  them  into  bits. 

In  the  lecture-hall  the  priests  raised  a discussion,  saying, 
“ INIoggallana  the  Great  met  with  a death  unworthy  of 
Ifim.” 

Then  came  The  Teacher,  and  inquired, 

“ Priests,  what  is  the  subject  of  your  present  discussion?” 
And  they  told  him. 

“ Priests,  the  death  of  Moggallana  the  Great  was  unsuited 
to  his  present  existence,  but  suited  to  his  karma  of  a previous 
existence.” 

“ Reverend  Sir,  what  was  this  karma  of  his  ? ” 

And  he  told  the  whole  story,  as  follows  : 

There  was  once  upon  a time  at  Benares  a certain  high- 
caste  youth  who  took  care  of  his  father  and  his  mother,  him- 
self grinding  and  cooking  their  food,  and  performing  all  the 
other  work  of  the  house.  And  they  said  to  him, 

“ Child,  you  are  tiring  yourself  out  with  trying  single- 
handed  to  do  the  work  of  the  house  in  addition  to  your  work 
in  the  forest.  We  will  get  you  a wife.” 

“ Mother,  father ! I do  not  need  anj-tlung  of  that  sort. 
As  long  as  you  live,  I will  take  care  of  you  with  my  own 
hands.” 

But  in  spite  of  his  repeated  refusals,  they  insisted,  and  got 
him  a wife.  The  girl  waited  on  the  old  people  for  a few  days, 
but  finally  got  so  that  she  could  not  bear  the  sight  of  them, 
and  angrily  said  to  her  husband  : 

“ It  is  impossible  to  stay  in  the  same  house  with  your 
parents.” 

But  when  she  found  that  he  would  not  listen  to  her,  she 
chose  a time  when  he  was  out  of  the  house  to  scatter  the  floor 
over  with  rubbish  and  the  scum  of  rice-gruel.  And  on  his 


Dhp.300^®] 


§41.  The  Death  of  Moggalldna. 


225 


coming  home  and  asking  her,  “ What  means  all  this  ? ” she 
said, 

“It  is  the  work  of  these  blind  old  people.  They  do 
nothing  but  make  the  house  dirty.  It  is  impossible  to  get  on 
with  them.” 

And  so,  as  the  result  of  her  incessant  talk,  this  great  soul, 
although  he  had  fulfilled  the  perfections,  broke  with  his 
parents,  and  said  to  her, 

“ Very  well ! I know  what  to  do  with  them.” 

Then  he  fed  them,  and  said, 

“ Mother,  father ! Your  relatives  are  expecting  you  in 
such  and  such  a place.  We  will  go  to  meet  them.” 

Then  placing  them  in  a cart,  he  went  along  with  them 
until  he  had  come  to  the  heart  of  the  forest.  On  arriving 
there,  he  put  the  reins  into  the  hands  of  his  father,  and  said, 

“Father,  take  the  reins:  the  oxen  will  follow  the  track. 
I will  get  down  on  the  ground,  for  there  are  highwaymen 
hereabouts.” 

And  going  off  a little  way,  he  altered  the  tones  of  his 
voice  and  uttered  a cry  like  highwaymen  when  they  make  an 
attack.  And  while  his  mother  and  father,  who  heard  the  cry 
and  supposed  it  came  from  robbers,  were  calling  out,  “ Child, 
you  are  young : leave  us,  and  save  yourself ! ” he  pounded 
them,  and  slew  them,  all  the  time  uttering  the  robber  yell. 
Then  leaving  their  bodies  in  the  forest,  he  returned  home. 

When  The  Teacher  had  related  this  by-gone  occurrence,  he 
continued  and  said, 

“ Priests,  the  fruit  of  this  one  deed  of  Moggallana’s  was 
torment  in  hell  for  many  hundreds  of  thousands  of  years,  and 
death  by  pounding,  in  a hundred  existences,  as  suited  the 
nature  of  his  crime.  Moggallana’s  death  is,  therefore,  suited 
to  his  karma.  Also  the  five  hundred  highwaymen,  and  the 
five  hundred  heretics,  have  met  with  a suitable  death  for 
doing  harm  to  my  innocent  son.  For  they  who  harm  innocent 
persons  are  liable  to  calamities  and  misfortunes  of  ten  differ- 
ent sorts.” 

Having  thus  shown  the  connection,  he  taught  them  the 
Doctrine  by  means  of  the  stanzas : — 

15 


226 


III.  Kanna  and  Rebirth. 


[Dhp.30111 


“ Who  striketh  him  that  striketh  not, 
And  harmeth  him  that  harmeth  not, 
Shall  quickly  punishment  incur. 

Some  one  among  a list  of  ten. 

“ Or  cruel  pain,  or  drear  old  age 
And  failure  of  the  vital  powers. 

Or  some  severe  and  dread  disease. 

Or  madness  him  shall  overtake. 

“ Or  from  the  king  calamity. 

Or  calumny,  shall  be  his  lot ; 

Or  he  shall  see  his  kinsfolk  die. 

Or  all  his  wealth  shall  disappear. 

“ Or  conflagrations  shall  arise 
And  all  his  houses  sweep  away ; 

And  when  his  frame  dissolves  in  death, 
In  hell  the  fool  shall  be  reborn.” 


§ 42.  GOOD  AND  BAD  KAEMA. 

Translated  from  the  Saiuyutta-Nikaya  (iii.  2.  lO^). 

Thus  have  I heard. 

On  a certain  occasion  The  Blessed  One  was  dwelling  at 
Savatthi,  in  Jetavana  monastery  in  Anathapindika’s  Park. 

Then  drew  near  king  Pasenadi  the  Kosalan,  at  an  unusual 
time  of  day,  to  where  The  Blessed  One  was;  and  having 
drawn  near  and  greeted  The  Blessed  One,  he  sat  down 
respectfully  at  one  side.  And  king  Pasenadi  the  Kosalan 
being  seated  respectfully  at  one  side.  The  Blessed  One  spoke 
to  him  as  follows : 

“ Pray,  whence  have  you  come,  great  king,  at  this  unusual 
time  of  day  ? ” 

“ Reverend  Sir,  a householder  who  was  treasurer  in  Sa- 
vatthi has  just  died  leaving  no  son,  and  I have  come  from 
transferring  his  property  to  my  royal  palace ; and.  Reverend 


S.iii.2.io-] 


§ 42.  Good  and  Bad  Karma. 


227 


Sir,  he  had  ten  million  pieces  of  gold,  and  silver  beyond  all 
reckoning.  But  this  householder.  Reverend  Sir,  would  eat 
sour  gruel  and  kanajaka,  and  the  clothes  he  wore  were  made 
of  hemp  . . . , and  the  conveyance  in  which  he  rode  was  a 
broken-down  chariot  with  an  umbrella  of  leaves.” 

“Even  so,  great  king!  Even  so,  great  king!  Formerly, 
great  king,  that  householder  and  treasurer  gave  food  in  alms 
to  a Private  Buddha  named  Tagarasikkhi.  But  after  he  had 
given  the  order,  saying,  ‘ Give  food  to  this  monk,’  and  had 
risen  from  his  seat  and  departed,  he  repented  him  of  the 
gift  and  said  to  himself,  ‘ It  would  have  been  better  if  my 
slaves  or  my  servants  had  had  this  food.’  And,  moreover,  he 
murdered  his  brother’s  only  son  for  the  sake  of  the  inherit- 
ance. Now  whereas,  great  king,  that  householder  and  treas- 
urer gave  food  in  alms  to  the  Private  Buddha  Tagarasikkhi, 
as  the  fruit  of  this  deed  he  was  born  seven  times  in  a higher 
state  of  existence,  into  a heavenly  world;  and  as  a further 
result  of  this  deed  he  has  held  the  treasurership  seven  times 
here  in  Savatthi.  And  whereas,  great  king,  that  householder 
and  treasurer  repented  him  of  the  gift,  and  said  to  himself, 
‘ It  would  have  been  better  if  my  slaves  or  my  servants  had 
had  this  food,’  as  the  result  of  this  sinful  thought  his  mind 
has  been  averse  to  sumptuous  food,  to  sumptuous  clothing, 
to  sumptuous  equipages,  to  a sumptuous  gratification  of  the 
five  senses.  And  whereas,  great  king,  the  treasurer  mur- 
dered his  brother’s  only  son  for  the  sake  of  the  inheritance, 
as  a result  of  this  deed  he  has  suffered  in  hell  for  many  years, 
for  many  hundreds  of  years,  for  many  thousands  of  years, 
for  many  hundreds  of  thousands  of  years ; and  as  a further 
result  of  this  deed  he  has  now  for  the  seventh  time  died 
without  leaving  any  son  and  forfeited  his  property  into  the 
royal  treasury.  But  now,  great  king,  the  former  merit  of 
this  treasurer  has  become  exhausted,  and  no  new  merit  has 
been  accumulated,  and  at  the  present  time,  great  king,  the 
treasurer  is  suffering  in  the  Maha-Roruva  hell.” 

“Reverend  Sir,  has  the  treasurer  been  reborn  in  the 
Maha-Roruva  hell  ? ’ ’ 

“ Yes,  great  king.  The  treasurer  has  been  reborn  in  the 
Maha-Roruva  hell.” 


228 


III.  Karma  and  Rebirth. 


[S.iii.2.io® 


“ Nor  grain,  nor  wealth,  nor  store  of  gold  and  silver, 
Not  one  amongst  his  women-folk  and  children. 

Nor  slave,  domestic,  hired  man, 

Nor  any  one  that  eats  his  bread. 

Can  follow  him  who  leaves  this  life. 

But  all  things  must  be  left  behind. 

“ But  every  deed  a man  performs, 

"With  body,  or  with  voice,  or  mind, 

’ T is  this  that  he  can  call  his  own. 

This  with  him  take  as  he  goes  hence. 

This  is  what  follows  after  him. 

And  like  a shadow  ne’er  departs. 

“ Let  all,  then,  noble  deeds  perform, 

A treasure-store  for  future  weal ; 

For  merit  gained  this  life  within, 

"Will  yield  a blessing  in  the  next.” 


§ 43.  HOW  TO  OBTAIN  WEALTH,  BEAUTY,  AND 
SOCIAL  POSITION. 

Translated  from  the  Anguttara-Nikaya  (iv.  197^). 

On  a certain  occasion  The  Blessed  One  was  dwelling  at 
Savattlii,  in  Jetavana  monastery  in  Anathapindika’s  Park. 
Then  drew  near  Mallika  the  queen  to  where  The  Blessed 
One  was ; and  having  drawm  near  and  greeted  The  Blessed 
One,  she  sat  down  respectfully  at  one  side.  And  seated 
respectfully  at  one  side,  Mallika  the  queen  spoke  to  The 
Blessed  One  as  follow's: 

“ Reverend  Sir,  what  is  the  reason,  and  what  is  the  cause, 
when  a woman  is  ugly,  of  a bad  figure,  and  horrible  to  look 
at,  and  indigent,  poor,  needy,  and  low  in  the  social  scale  ? 

“ Reverend  Sir,  wdiat  is  the  reason,  and  wdiat  is  the  cause, 
when  a woman  is  ugly,  of  a bad  figure,  and  horrible  to  look 
at,  and  rich,  wealthy,  affluent,  and  Ifigh  in  the  social  scale  ? 

“ Reverend  Sir,  what  is  the  reason,  and  what  is  the  cause. 


A.iv.i97*]  §43.  How  to  obtain  Wealth,  Beauty,?^  Social  Position.  229 


when  a woman  is  beautiful,  attractive,  pleasing,  and  pos- 
sessed of  sui'passing  loveliness,  and  indigent,  poor,  needy,  and 
low  in  the  social  scale  ? 

“ Reverend  Sir,  what  is  the  reason,  and  what  is  the  cause, 
when  a woman  is  beautiful,  attractive,  pleasing,  and  pos- 
sessed of  surpassing  loveliness,  and  rich,  wealthy,  affluent, 
and  high  in  the  social  scale  ? ” 

“ Mallika,  when  a woman  has  been  irascible  and  violent, 
and  at  every  little  thing  said  against  her  has  felt  spiteful, 
angry,  enraged,  and  sulky,  and  manifested  anger,  hatred,  and 
heart-bm-ning ; when  she  has  given  no  alms  to  monk  or 
Brahman,  of  food,  drink,  building-sites,  carriages,  garlands, 
scents,  ointments,  bedding,  dwelling-houses,  and  lamps,  but 
has  been  of  an  envious  disposition,  and  felt  envy  at  the  gains, 
honor,  reverence,  respect,  homage,  and  worship  that  came  to 
others,  and  been  furious  and  envious  thereat ; then,  when  she 
leaves  that  existence  and  comes  to  this  one,  wherever  she 
may  be  born,  she  is  ugly,  of  a bad  figure,  and  horrible  to  look 
at,  and  indigent,  poor,  needy,  and  low  in  the  social  scale. 

“ And,  again,  Mallika,  when  a woman  has  been  irascible 
and  violent,  and  at  every  little  thing  said  against  her  has  felt 
spiteful,  angry,  enraged,  and  sulky,  and  manifested  anger, 
hatred,  and  heart-burning ; but  has  given  alms  to  monks  and 
Brahmans,  of  food,  cbrink,  builcUng-sites,  carriages,  garlands, 
scents,  ointments,  bedding,  dwelling-houses,  and  lamps,  and 
has  not  been  of  an  envious  disposition,  nor  felt  envy  at  the 
gains,  honor,  reverence,  respect,  homage,  and  worship  that 
came  to  others,  nor  been  furious  and  envious  thereat ; then, 
when  she  leaves  that  existence  and  comes  to  this  one,  wher- 
ever she  may  be  born,  she  is  ugly,  of  a bad  figure,  and 
horrible  to  look  at,  and  rich,  wealthy,  affluent,  and  high  in 
the  social  scale. 

“ And,  again,  INIallika,  when  a woman  has  not  been  iras- 
cible or  violent,  and  though  much  had  been  said  against  her, 
has  not  felt  spiteful,  angry,  enraged,  or  sulky,  nor  manifested 
anger,  hatred,  and  heart-burning;  when  she  has  given  no 
alms  to  monk  or  Brahman,  of  food,  drink,  building-sites, 
carriages,  garlands,  scents,  ointments,  bedding,  dwelling- 


230 


III.  Karma  and  Rebirth. 


[A.iv.197* 


houses,  and  lamps,  but  has  been  of  an  envious  disposition, 
and  felt  envy  at  the  gains,  honor,  reverence,  respect,  homage, 
and  worship  that  came  to  others,  and  been  furious  and  envi- 
ous thereat ; then,  when  she  leaves  that  existence  and  comes 
to  tliis  one  wherever  she  may  be  born,  she  is  beautiful, 
attractive,  pleasing,  and  possessed  of  surpassing  loveliness, 
and  indigent,  poor  needy,  and  low  in  the  social  scale. 

“ And,  again,  Mallika,  when  a woman  has  not  been  iras- 
cible or  violent,  and  though  much  had  been  said  against  her, 
has  not  felt  spiteful,  angry,  enraged,  or  sulky,  nor  manifested 
anger,  hatred,  and  heart-burning ; when  she  has  given  alms  to 
monks  and  Brahmans,  of  food,  di-ink,  builchng-sites,  car- 
riages, garlands,  scents,  ointments,  bedding,  dwelling-houses, 
and  lamps,  and  has  not  been  of  an  envious  disposition,  nor 
felt  envy  at  the  gains,  honor,  reverence,  respect,  homage,  and 
worsliip  that  came  to  others,  nor  been  furious  and  envious 
thereat ; then,  when  she  leaves  that  existence  and  comes  to 
this  one,  wherever  she  may  be  born,  she  is  beautiful,  attrac- 
tive, pleasing,  and  possessed  of  surpassing  loveliness,  and 
rich,  wealthy,  affluent,  and  high  in  the  social  scale. 

“ This,  Mallika,  is  the  reason,  this  is  the  cause,  when  a 
woman  is  ugly,  of  a bad  figure,  and  horrible  to  look  at,  and 
indigent,  poor,  needy,  and  low  in  the  social  scale. 

“ This,  Mallika,  is  the  reason,  this  is  the  cause,  when  a 
woman  is  ugly,  of  a bad  figure,  and  horrible  to  look  at,  and 
rich,  wealthy,  affluent,  and  high  in  the  social  scale. 

“ This,  IMallika,  is  the  reason,  this  is  the  cause,  when  a 
woman  is  beautiful,  attractive,  pleasing,  and  possessed  of  sur- 
passing loveliness,  and  indigent,  poor,  needy,  and  low  in  the 
social  scale. 

“ This,  ]\Iallika,  is  the  reason,  this  is  the  cause,  when  a 
woman  is  beautiful,  attractive,  pleasing,  and  possessed  of 
surpassing  loveliness,  and  rich,  wealthy,  affluent,  and  high 
in  the  social  scale.” 

When  he  had  thus  spoken,  IMallika  the  queen  replied  to 
The  Blessed  One  as  follows  : 

“ Since,  now.  Reverend  Sir,  in  a former  existence  I was 
irascible  and  violent,  and  at  every  little  thing  said  against 


A.iv.197^]  §43.  Howto  obtaiti  Wealth,  Beauty,  ^3^  Social  Position,  23 1 


me  felt  spiteful,  angry,  enraged,  and  sulky,  and  manifested 
anger,  hatred,  and  heart-burning,  therefore  am  I now  ugly, 
of  a bad  figui’e,  and  horrible  to  look  at.  Since,  now.  Rever- 
end Sir,  in  a former  existence  I gave  alms  to  monks  and 
Brahmans,  of  food,  drink,  building-sites,  carriages,  garlands, 
scents,  ointments,  bedding,  dwelling-houses,  and  lamps,  there- 
fore am  I now  rich,  wealthy,  and  affluent.  Since,  now, 
Reverend  Sir,  in  a former  existence  I was  not  of  an  envious 
disposition,  nor  felt  envy  at  the  gains,  honor,  reverence, 
respect,  homage,  and  worship  that  came  to  others,  nor  was 
furious  and  envious  thereat,  therefore  am  I now  high  in  the 
social  scale. 

“ Now,  in  this  royal  family.  Reverend  Sir,  there  are 
maidens  of  the  wariior  caste,  maidens  of  the  Brahman  caste, 
and  maidens  of  the  householder  caste,  and  I bear  rule  over 
them.  From  this  day  forth  I will  not  be  irascible  nor  vio- 
lent, and,  though  much  be  said  against  me,  I will  not  feel 
spiteful,  angry,  enraged,  or  sulky,  nor  manifest  anger, 
hatred,  and  heart-burning ; I will  give  alms  to  monks  and 
Brahmans,  of  food,  di'ink,  building-sites,  carriages,  garlands, 
scents,  ointments,  bedding,  dwelling-houses,  and  lamps ; and 
I will  not  be  of  an  envious  disposition,  nor  feel  envy  at  the 
gains,  honor,  reverence,  respect,  homage,  and  worship  that 
shall  come  to  others,  nor  be  furious  and  envious  thereat. 

“ O wonderful  is  it.  Reverend  Sir ! O wonderful  is  it. 
Reverend  Sir ! It  is  as  if.  Reverend  Sir,  one  were  to  set  up 
that  which  was  overturned ; or  were  to  disclose  that  which 
was  hidden  ; or  were  to  point  out  the  way  to  a lost  traveller ; 
or  were  to  carry  a lamp  into  a dark  place  that  they  who  had 
eyes  might  see  forms.  Even  so  has  The  Blessed  One  ex- 
pounded the  Doctrine  in  many  different  ways.  I betake 
myself  to  The  Blessed  One  for  refuge,  to  the  Doctrine,  and 
to  the  Congregation  of  the  priests.  Let  The  Blessed  One 
receive  me,  who  have  come  to  him  for  refuge,  and  accept  me 
as  a disciple  from  this  day  forth  as  long  as  life  shall  last.” 


232 


III.  Kar7tia  and  Rebirth. 


[Mil.773 


§ 44.  THE  ROUND  OF  EXISTENCE. 

Translated  from  the  Milindapanha  (77®). 

“ Bhante  Nagasena,”  said  the  king,  “when  you  say 
‘ round  of  existence,’  what  is  that  ? ” 

“ Your  majesty,  to  be  born  here  and  die  here,  to  die  here 
and  be  born  elsewhere,  to  be  born  there  and  die  there,  to  die 
there  and  be  born  elsewhere,  — this,  your  majesty,  is  the  round 
of  existence.” 

“ Give  an  illustration.” 

“ It  is  as  if,  your  majesty,  a man  were  to  eat  a ripe  mango, 
and  plant  the  seed ; and  from  that  a large  mango-tree  were 
to  spring  and  bear  fruit ; and  then  the  man  were  to  eat  a 
ripe  mango  from  that  tree  also  and  plant  the  seed ; and  from 
that  seed  also  a large  mango-tree  were  to  spring  and  bear 
fruit ; thus  of  these  trees  there  is  no  end  discernible.  In 
exactly  the  same  way,  your  majesty,  to  be  born  here  and  die 
here,  to  die  here  and  be  bom  elsewhere,  to  be  born  there 
and  die  there,  to  die  there  and  be  born  elsewhere,  this,  your 
majesty,  is  the  round  of  existence.” 

“ You  are  an  able  man,  bhante  Nagasena.” 


§ 45.  CAUSE  OF  REBIRTH. 

Translated  from  the  Milindapanha  (32^®). 

“ Bhante  Nagasena,”  said  the  king,  “ are  there  any  who 
die  without  being  bom  into  another  existence  ? ” 

“ Some  are  bom  into  another  existence,”  said  the  elder, 
“ and  some  are  not  born  into  another  existence.” 

“ Y’lio  is  bom  into  another  existence,  and  who  is  not 
bom  into  another  existence?” 

“ Your  majesty,  he  that  still  has  the  corruptions  is  bom 
into  another  existence ; he  that  no  longer  has  the  corruptions 
is  not  bom  into  another  existence.” 

“ But  will  you,  bhante,  be  born  into  another  existence  ? ” 


§ 45.  Cause  of  Rebirth. 


233 


“ Youi-  majesty,  if  there  shall  be  in  me  any  attachment,  I 
shall  be  born  into  another  existence  ; if  there  shall  be  in  me 
no  attachment,  I shall  not  be  born  into  another  existence.” 

“ You  are  an  able  man,  bhante  Nagasena.” 


§ 46.  IS  THIS  TO  BE  MY  LAST  EXISTENCE  ? 

Translated  from  the  ililiudapanha  (41^0* 

“ Bhante  Nagasena,”  said  the  king,  “ does  a man  know 
when  he  is  not  to  be  born  into  another  existence  ? ” 

“ Assuredly,  your  majesty,  a man  knows  when  he  is  not 
to  be  born  into  another  existence.” 

“ Bhante,  how  does  he  know  it  ? ” 

“ He  knows  it  from  the  cessation  of  all  cause  or  reason 
for  being  born  into  another  existence.” 

“ Give  an  illustration.” 

“ It  is  as  if,  your  majesty,  a house-holding  farmer  were  to 
plow  and  sow  and  fill  his  granary;  and  then  were  neither 
to  plow  nor  sow,  and  were  to  use  the  grain  previously  stored 
up,  or  give  it  away,  or  do  with  it  however  else  might  suit 
him : your  majesty,  would  this  house-holding  farmer  know 
that  his  granary  would  not  become  filled  up  again  ? ” 

“ Assuredly,  bhante,  would  he  know  it.” 

“ How  would  he  know  it  ? ” 

“ He  would  know  it  from  the  cessation  of  all  cause  or 
reason  for  the  filling  up  of  the  granary.” 

“ In  exactly  the  same  way,  your  majesty,  a man  knows 
when  he  is  not  to  be  born  into  another  existence,  from  the 
cessation  of  all  cause  or  reason  for  being  born  Into  another 
existence.” 

“ You  are  an  able  man,  bhante  Nagasena.” 


234 


III.  Karma  and  Rebirth. 


[Mil.7ii6 


§ 47.  REBIRTH  IS  NOT  TRANSMIGRATION. 

§ 47  a.  — Translated  from  the  Milindapanha 

Said  the  king : “ Bliante  Nagasena,  does  rebirth  take 
place  -nithout  anj^hing  transmigrating  [passing  over]  ? ” 

“ Yes,  your  majesty.  Rebirth  takes  place  without  any- 
thing transmigrating.” 

“ How,  bhante  Nagasena,  does  rebirth  take  place  without 
an}-thing  transmigrating  ? Give  an  illustration.” 

“ Suppose,  your  majesty,  a man  were  to  light  a light 
from  another  light ; pray,  would  the  one  light  have  passed 
over  [transmigrated]  to  the  other  light  ? ” 

“ Nay,  verily,  bhante.” 

“ In  exactly  the  same  way,  your  majesty,  does  rebirth 
take  place  without  anything  transmigrating.” 

“ Give  another  illustration.” 

“ Do  you  remember,  your  majesty,  ha'cing  learnt,  when 
you  were  a boy,  some  verse  or  other  from  your  professor  of 
poetry  ? ” 

“ Yes,  bhante.” 

“ Pray,  your  majesty,  did  the  verse  pass  over  [transmi- 
grate] to  you  from  youi-  teacher?” 

“ Nay,  verily,  bhante.” 

“ In  exactly  the  same  way,  your  majesty,  does  rebirth 
take  place  without  arndhing  transmigrating.” 

“ You  are  an  able  man,  bhante  Nagasena.” 

§ 47  J.  — Translated  from  the  Milindapanha  (46®). 

“Bhante  Nagasena,”  said  the  king,  “what  is  it  that  is 
born  into  the  next  existence  ? ” 

“Your  majesty,”  said  the  elder,  “it  is  name  and  form 
that  is  born  into  the  next  existence.” 

“ Is  it  this  same  name  and  form  that  is  born  into  the  next 
existence  ? ” 

“ Your  majesty,  it  is  not  this  same  name  and  form  that 
is  born  into  the  next  existence;  but  with  this  name  and 


Mil.46®] 


§47.  Rebirth  is  not  Transmigration. 


235 


form,  yoiu’  majesty,  one  does  a deed  — it  may  be  good,  or  it 
may  be  wicked  — and  by  reason  of  this  deed  another  name 
and  form  is  born  into  the  next  existence.” 

“ Bhante,  if  it  is  not  tliis  same  name  and  form  that  is 
born  into  the  next  existence,  is  one  not  freed  from  one’s 
evil  deeds  ? ” 

“ If  one  were  not  born  into  another  existence,”  said  the 
elder,  “ one  would  be  freed  from  one’s  evil  deeds ; but,  your 
majesty,  inasmuch  as  one  is  born  into  another  existence, 
therefore  is  one  not  freed  from  one’s  evil  deeds.” 

“ Give  an  illustration.” 

“ Your  majesty,  it  is  as  if  a man  were  to  take  away 
another  man’s  mangoes,  and  the  owner  of  the  mangoes  were 
to  seize  him,  and  show  him  to  the  king,  and  say,  ‘ Sire,  this 
man  hath  taken  away  my  mangoes ; ’ and  the  other  were  to 
say,  ‘ Sire,  I did  not  take  away  this  man’s  mangoes.  The 
mangoes  which  this  man  planted  were  different  mangoes 
from  those  which  I took  away.  I am  not  liable  to  punish- 
ment.’ Pray,  your  majesty,  would  the  man  be  liable  to 
punishment  ? ” 

“ Assuredly,  bhante,  would  he  be  liable  to  punishment.” 

“ For  what  reason?  ” 

“ Because,  in  spite  of  what  he  might  say,  he  would  be 
liable  to  punishment  for  the  reason  that  the  last  mangoes 
derived  from  the  first  mangoes.” 

“ In  exactly  the  same  way,  your  majesty,  with  this  name 
and  form  one  does  a deed  — it  may  be  good,  or  it  may  be 
wicked  — and  by  reason  of  this  deed  another  name  and  form 
is  born  into  the  next  existence.  Therefore  is  one  not  freed 
from  one’s  evil  deeds.” 

“ Give  another  illustration.” 

“ Your  majesty,  it  is  as  if  a man  were  to  take  away  the 
rice  of  another  man,  . . . were  to  take  away  the  sugar-cane, 

. . . Your  majesty,  it  is  as  if  a man  were  to  light  a fire  in 
the  winter-time  and  warm  himself,  and  were  to  go  off  with- 
out putting  it  out.  And  then  the  fire  were  to  burn  another 
man’s  field,  and  the  owner  of  the  field  were  to  seize  him,  and 
show  him  to  the  king,  and  say,  ‘ Sire,  this  man  has  burnt  up 


236 


III.  Karma  and  Rebirth. 


[Mil.475 


my  field ; ’ and  the  other  were  to  say,  ‘ Sire,  I did  not  set 
this  man’s  field  on  fire.  The  fire  which  I failed  to  put  out 
was  a different  one  from  the  one  which  has  burnt  up  this 
man’s  field.  I am  not  liable  to  punishment.’  Pray,  your 
majesty,  would  the  man  be  liable  to  punishment  ? ” 

“ Assuredly,  hhante,  would  he  be  liable  to  punishment.” 

“ For  what  reason  ? ” 

“ Because,  in  spite  of  what  he  might  say,  the  man  would 
be  liable  to  punishment  for  the  reason  that  the  last  fii’e 
derived  from  the  first  fire.” 

“ In  exactly  the  same  way,  your  majesty,  with  this  name 
and  form  one  does  a deed  — it  may  be  good,  or  it  may  be 
wicked  — and  by  reason  of  tins  deed  another  name  and  form 
is  born  into  the  next  existence.  Therefore  is  one  not  freed 
from  one’s  evil  deeds.” 

“ Give  another  illustration.” 

“ Your  majesty,  it  is  as  if  a man  were  to  ascend  to  the 
top  storey  of  a house  with  a light,  and  eat  there ; and  the  light 
in  burninsr  were  to  set  fire  to  the  thatch ; and  the  thatch 
in  burning  were  to  set  fire  to  the  house ; and  the  house  in 
burning  were  to  «et  fire  to  the  village ; and  the  people  of  the 
village  were  to  seize  him,  and  say,  ‘Why,  O man,  did  you 
set  fire  to  the  village  ? ’ and  he  were  to  say,  ‘ I did  not  set 
fire  to  the  ^dllage.  The  fire  of  the  lamp  by  whose  light  I ate 
was  a different  one  from  the  one  which  set  fire  to  the  vil- 
lage ; ’ and  they,  quarreling,  were  to  come  to  you.  Whose 
cause,  your  majesty,  would  you  sustain  ? ” 

“ That  of  the  people  of  the  village,  bhante.” 

“ And  why  ? ” 

“ Because,  in  spite  of  what  the  man  might  say,  the  latter 
fire  sprang  from  the  former.” 

“ In  exactly  the  same  way,  your  majesty,  although  the 
name  and  form  which  is  born  into  the  next  existence  is  differ- 
ent from  the  name  and  form  which  is  to  end  at  death,  never- 
theless, it  is  sprung  from  it.  Therefore  is  one  not  freed  from 
one’s  evil  deeds.” 

“ Give  another  illustration,” 

“ Your  majesty,  it  is  as  if  a man  were  to  choose  a young 


Mil. 47^'] 


§47.  Rebirth  is  not  Transmigration. 


237 


girl  in  marriage,  and  having  paid  the  purchase-money,  were 
to  go  off ; and  she  subsequently  were  to  grow  up  and  become 
marriageable  ; and  then  another  man  were  to  pay  the  pur- 
chase-money for  her,  and  marry  her ; and  the  first  man  were 
to  return,  and  say,  ‘ O man,  why  did  you  marry  my  wife  ? ’ 
and  the  other  were  to  say,  ‘ I did  not  marry  your  wife.  The 
young,  tender  girl  whom  you  chose  in  marriage,  and  for 
whom  you  paid  purchase-money,  was  a different  person  from 
this  grown-up  and  marriageable  girl  whom  I have  chosen  in 
marriage,  and  for  whom  I have  paid  purchase-money ; ’ and 
they,  quarreling,  were  to  come  to  you.  Whose  cause,  your 
majesty,  would  you  sustain  ? ” 

“ That  of  the  first  man.” 

“ And  why  ? ” 

“ Because,  in  spite  of  what  the  second  man  might  say,  the 
grown-up  girl  sprang  from  the  other.” 

“ In  exactly  the  same  way,  your  majesty,  although  the 
name  and  form  which  is  born  into  the  next  existence  is  dif- 
ferent from  the  name  and  form  which  is  to  end  at  death, 
nevertheless,  it  is  sprung  from  it.  Therefore  is  one  not  fi’eed 
from  one’s  evil  deeds.” 

“ Give  another  illustration.” 

“ Your  majesty,  it  is  as  if  a man  were  to  buy  from  a cow- 
herd a pot  of  milk,  and  were  to  leave  it  with  the  cowherd, 
and  go  off,  thinking  he  would  come  the  next  day  and  take  it. 
And  on  the  next  day  it  were  to  turn  into  sour  cream ; and 
the  man  were  to  come  back,  and  say,  ‘ Give  me  the  pot  of 
milk.’  And  the  other  were  to  show  him  the  sour  cream;  and 
the  first  man  were  to  say,  ‘I  did  not  buy  sour  cream  from 
you.  Give  me  the  pot  of  milk.’  And  the  cowherd  were  to 
say,  ‘ While  you  were  gone,  your  milk  turned  into  sour 
cream ; ’ and  they,  quarreling,  were  to  come  to  you.  Whose 
cause,  your  majesty,  would  you  sustain  ? ” 

“ That  of  the  cowherd,  bhante.” 

“ And  why  ? ” 

“ Because,  in  spite  of  what  the  man  might  say,  the  one 
sprang  from  the  other.” 

“ In  exactly  the  same  way,  your  majesty,  although  the 


238 


III.  Karma  and  Rebirth. 


[Mil.4826 


name  and  form  which  is  born  into  the  next  existence  is  dif- 
ferent from  the  name  and  form  which  is  to  end  at  death, 
nevertheless,  it  is  sprung  from  it.  Therefore  is  one  not  freed 
from  one’s  evil  deeds.” 

“ You  are  an  able  man,  bhante  Nagasena.” 

§ 47  c.  — Translated  from  the  Visuddhi-Magga  (chap.  xvii.). 

It  is  only  elements  of  being  possessing  a dependence  that 
arrive  at  a new  existence : none  transmigrated  from  the  last 
existence,  nor  are  they  in  the  new  existence  without  causes 
contained  in  the  old.  By  this  is  said  that  it  is  only  elements 
of  being,  with  form  or  without,  but  possessing  a dependence, 
that  arrive  at  a new  existence.  There  is  no  entity,  no  living 
principle ; no  elements  of  being  transmigrated  from  the  last 
existence  into  the  present  one ; nor,  on  the  other  hand,  do 
they  appear  in  the  present  existence  without  causes  in  that 
one.  This  we  will  now  make  plain  by  considering  bu’th  and 
death  as  they  occur  every  day  among  men. 

For  when,  in  any  existence,  one  arrives  at  the  gate  of 
death,  either  in  the  natural  course  of  things  or  tlu’ough  vio- 
lence ; and  when,  by  a concourse  of  intolerable,  death-dealing 
pains,  all  the  members,  both  great  and  small,  are  loosened 
and  wrenched  apart  in  every  joint  and  ligament ; and  the 
body,  like  a green  palm-leaf  exposed  to  the  sun,  cbies  up  by 
degrees  ; and  the  eye-sight  and  the  other  senses  fail ; and  the 
power  of  feeling,  and  the  power  of  thinking,  and  vitality  are 
making  the  last  stand  in  the  heart  — then  consciousness 
residing  in  that  last  refuge,  the  heart,  continues  to  exist  by 
virtue  of  karma,  othei-wise  called  the  predispositions.  Tills 
karma,  however,  still  retains  sometliing  of  what  it  depends 
on,  and  consists  of  such  former  deeds  as  were  weighty,  much 
practised,  and  are  now  close  at  hand;  or  else  this  karma 
creates  a reflex  of  itself  or  of  the  new  mode  of  life  now  being 
entered  upon,  and  it  is  with  tliis  as  its  object  that  conscious- 
ness continues  to  exist. 

Now  wliile  the  consciousness  still  subsists,  inasmuch  as 


Vis.xvii] 


§47.  Rebirth  is  not  Transmigration. 


239 


desire  and  ignorance  have  not  been  abandoned  and  the  evil 
of  the  object  is  hidden  by  that  ignorance,  desire  inclines  the 
consciousness  to  the  object;  and  the  karma  that  sprang  up 
along  with  the  consciousness  impels  it  toward  the  object. 
This  consciousness  being  in  its  series  thus  inclined  toward 
the  object  by  desire,  and  impelled  toward  it  by  karma,  like 
a man  who  swings  liimself  over  a ditch  by  means  of  a rope 
hanging  from  a tree  on  the  hither  bank,  quits  its  first  resting- 
place  and  continues  to  subsist  in  dependence  on  objects  of 
sense  and  other  things,  and  either  does  or  does  not  light  on 
another  resting-place  created  by  karma.  Here  the  former 
consciousness,  from  its  passing  out  of  existence,  is  called 
passing  away,  and  the  latter,  from  its  being  reborn  into  a 
new  existence,  is  called  rebirth.  But  it  is  to  be  luiderstood 
that  this  latter  consciousness  did  not  come  to  the  present 
existence  from  the  previous  one,  and  also  that  it  is  only  to 
causes  contained  in  the  old  existence,  — namely,  to  karma 
called  the  predispositions,  to  inclination,  an  object,  etc.,  — that 
its  present  appearance  is  due. 

As  illustrations  here  may  serve 
Echoes  and  other  similes. 

Nor  sameness,  nor  diversity. 

Can  from  that  series  take  their  rise. 

As  illustrations  of  how  consciousness  does  not  come  over 
from  the  last  existence  into  the  present,  and  how  it  springs 
up  by  means  of  causes  belonging  to  the  former  existence. 
here  may  serve  echoes.,  light,  the  impressions  of  a seal,  and 
reflections  in  a mirror.  For  as  echoes,  light,  the  impres- 
sions of  a seal,  and  shadows  have  sound  etc.  for  their  causes, 
and  exist  wfithout  having  come  from  elsewhere,  just  so  is  it 
wfith  this  mind. 

Moreover 

Nor  sameness,  nor  diversity, 

Can  from  that  series  take  their  rise. 

For  if,  in  a continuous  series,  an  absolute  sameness  obtained, 
then  could  sour  cream  not  arise  from  milk ; while,  on  the 


240 


III.  Karma  and  Rebirth. 


[Vis.xvii 


other  hand,  if  there  were  an  absolute  diversity,  then  could 
not  a milk-owner  obtain  sour  cream.  The  same  argument 
holds  good  in  regard  to  all  causes  and  effects.  This  being 
so,  it  would  he  more  correct  not  to  use  the  popular  mode  of 
stating  the  case,  but  that  would  not  be  desirable.  Therefore, 
we  must  merely  guard  oumelves  from  supposing  that  there 
is  here  either  an  absolute  sameness  or  an  absolute  diversity. 
Here  some  one  will  s'ay, 

“ This  explanation  is  not  a good  one.  For  is  it  not  true 
that  if  there  he  no  transmigration,  and  both  the  Groups  and 
the  fruitful  karma  which  belong  to  tins  existence  in  the 
world  of  men  cease,  nor  arrive  in  the  new  existence,  the  fruit 
of  this  karma  would  then  he  borne  by  a different  tiling  from 
that  which  produced  the  karma  itself  ? If  the  reaper  ceased 
to  exist,  it  would  not  he  he  experienced  the  fruit.  There- 
fore this  position  is  not  good.” 

The  following  quotation  will  answer  this : 

“ The  series  which  doth  bear  a fruit. 

Is  not  the  same  nor  something  else. 

The  fabricating  power  in  seeds 
"Will  show  the  meaning  of  this  word.” 

For  when  the  fruit  arises  in  a series.,  as  absolute  sameness 
and  absolute  diversity  are  both  excluded,  it  cannot  be  said 
that  the  fruit  is  borne  by  the  same  thing  nor  yet  by  something 
else. 

The  fahrieating  power  in  seeds  will  show  this.  For  when 
the  fabricating  power  in  the  seed  of  mangoes  and  other 
plants  operate,  inasmuch  as  any  particular  kind  of  fruit  is 
dependent  on  the  previous  part  of  its  series,  it  cannot  come 
from  other  seeds,  nor  in  dependence  on  other  fabricating 
powers  ; nor  yet  is  it  those  other  seeds,  or  those  other  fabri- 
cating powers,  wliich  arrive  at  fruition.  Such  is  to  be  under- 
stood to  be  the  nature  of  the  present  case.  Also  when 
education,  training,  and  medicaments  have  been  applied  to 
the  body  of  a young  person,  the  fruit  will  appear  in  after 
time  in  the  mature  body  etc.  Thus  is  the  sense  to  be 
understood. 


Vis.xvii] 


§ 47.  Rebirth  is  not  Transmigration. 


241 


Now  as  to  what  was  said,  “ If  the  reaper  ceased  to  exist, 
it  would  not  be  he  experienced  the  fruit,”  consider  the 
following : 

“ As  when ’t  is  said,  ‘ The  tree  bears  fruit,’ 

As  soon  as  fruit  on  it  appears ; 

Just  so  the  Groups  are  reapers  called. 

As  soon  as  karma’s  fruit  springs  up.” 

Just  as  in  the  case  of  those  elements  of  being  which  go 
under  the  name  of  tree,  as  soon  as  at  any  point  the  fruit 
springs  up,  it  is  then  said,  “ The  tree  hears  fruit,''  or,  “ The 
tree  has  fructified  ” — so  also  in  the  case  of  those  Grou'ps 
which  go  under  the  name  of  “ god  ” or  “ man,”  when  a frui- 
tion of  happiness  or  misery  springs  up  at  any  point,  then  it 
is  said,  “ That  god  or  man  is  happy  or  miserable.”  There- 
fore is  it  that  we  have  here  no  need  of  any  other  reaper. 

§ 47  4.  — Translated  from  the  Visuddhi-Magga  (chap.  xvii.). 

He,  then,  that  has  no  clear  idea  of  death  and  does  not 
master  the  fact  that  death  everywhere  consists  in  the  dissolu- 
tion of  the  Groups,  he  comes  to  a variety  of  conclusions,  such 
as,  “A  living  entity  dies  and  transmigrates  into  another 
body.” 

He  that  has  no  clear  idea  of  rebirth  and  does  not  master 
the  fact  that  the  appearance  of  the  Groups  everywhere  con- 
stitutes rebirth,  he  comes  to  a variety  of  conclusions,  such  as, 
“A  living  entity  is  born  and  has  obtained  a new  body.” 

§ 47  e.  — Translated  from  the  Visuddhi-Magga  (chap.  xxi.). 

Therefore  have  the  ancients  said : 

“ ‘ The  Groups  break  up,  and  only  they,’  the  wise  say, 

‘ And  death  consisteth  in  their  dissolution.’ 

The  thoughtful  man  of  insight  sees  them  vanish ; 

They  ’re  like  the  jewel  shattered  by  the  diamond.” 

16 


242 


III.  Karma  and  Rebirth. 


[Vis.xix 


§ 48.  KEFLECTIONS  ON  EXISTENCE. 

Translation  of  the  nineteenth  chapter  of  the  Visuddhi-Magga. 

The  knowledge,  however,  of  the  dependence  of  name  and 
form  and  the  consequent  removal  of  doubt  in  the  three  divi- 
sions of  time  is  called  the  Purity  Ensuing  on  the  Removal 
of  Doubt. 

The  priest  who  is  desirous  of  this  knowledge  enters  on  a 
search  for  the  causes  and  dependence  of  name  and  form,  just 
as  a skilful  physician  seeing  a disease  will  search  to  find  how 
it  arose,  or  just  as  a compassionate  man  seeing  a small, 
weakly,  helpless  boy-baby  Ipng  on  its  back  in  the  middle  of 
the  road  w’ill  try  to  discover  its  parents. 

And  at  fii-st  he  reflects  as  follows : “ Name  and  form  can- 
not be  without  a cause,  as  they  are  not  the  same  everj-vdiere, 
at  all  times,  and  for  all  people ; nor  yet  are  they  caused  by 
any  personal  power  or  the  like,  for  there  is  no  such  power 
behind  name  and  form ; nor,  again,  are  they  right  who  say 
that  name  and  form  themselves  constitute  such  a power,  as 
the  name  and  form  thus  called  a personal  power  or  the  like 
are  not  a cause.  Therefore  it  must  needs  be  that  name  and 
form  have  causes  and  a dependence.  And  what  are  they  ? 

Hamng  made  these  reflections,  he  begins  to  investigate 
the  causes  and  dependence  of  form,  as  follows : When  this 
body  comes  into  existence,  it  does  not  arise  in  the  midst  of 
nymphaeas,  nelumbiums,  lotuses,  and  water-lilies,  etc.,  nor  of 
jewels,  pearl-necklaces,  etc. ; but  ill-smelling,  disgusting,  and 
repulsive,  it  arises  between  the  stomach  and  the  lower  intes- 
tines, vflth  the  belly-wall  behind  and  the  back-bone  in  front, 
in  the  midst  of  the  entrails  and  mesentery,  in  an  exceedingly 
contracted,  ill-smelling,  disgusting,  and  repulsive  place,  like  a 
worm  in  rotten  fish,  carrion,  or  rancid  gruel,  or  in  a stagnant 
or  cUrty  pool  or  the  like.  As  it  thus  comes  into  being,  these 
four  — ignorance,  desire,  attachment,  and  karma  — are  the 
cause  of  it,  inasmuch  as  they  produce  it ; food  is  its  depend- 
ence, inasmuch  as  it  supports  it.  These  five  are  its  causes 


Vis  xix] 


§ 48.  Reflections  on  Existence. 


243 


and  dependence.  Thi-ee  of  these  — ignorance  etc.  — are  the 
basis  for  tliis  body,  as  is  the  mother  for  the  child ; karma  is 
the  begetter,  as  is  the  father  of  the  son ; food  is  the  sustainer, 
like  the  nruse.” 

Having  thus  grasped  the  dependence  of  form,  he  then 
grasps  the  dependence  of  name,  as  follows : “ In  depend- 
ence on  the  eye  and  in  respect  to  form,  eye-consciousness 
arises,”  etc. 

When  he  has  thus  perceived  the  dependent  manner  of 
existence  of  name  and  form,  he  reaches  the  insight:  “As 
name  and  form  have  at  the  present  time  a dependent  manner 
of  existence,  so  also  had  they  in  the  past  time,  and  so  will 
they  have  in  the  future.”  In  reaching  this  insight,  that 
which  is  called  the  fivefold  questioning  concerning  the 
past,  namely : 

“ Did  I exist  in  past  time  ? 

“ Did  I not  exist  in  past  time  ? 

“ What  was  I in  past  time  ? 

“ How  was  I in  past  time  ? 

“ Did  I in  past  time  change  from  one  existence  to  an- 
other ? ” and  that  called  the  fivefold  questioning  concerning 
the  future,  namely : 

“ Shall  I exist  in  future  time  ? 

“ Shall  I not  exist  in  future  time  ? 

“ What  shall  I be  in  future  time  ? 

“How  shall  I be  in  future  time ? 

“ Shall  I in  the  future  change  from  one  existence  to 
another  ? ” and  that  called  the  sixfold  questioning  concern- 
ing the  present,  throwing  doubt  on  his  present  exist- 
ence, namely : 

“ Am  I ? 

“ Am  I not  ? 

“ What  am  I ? 

“ How  am  I ? 

“ Whence  came  this  existing  being  ? 

“ Whither  is  it  to  go  ? ” — 
are  all  abandoned. 

Another  observes  the  twofold  dependence  of  name  as 


244 


III.  Karma  and  Rebirth. 


[Vis.xix 


general  and  sj)ecific,  and  the  fourfold  one  of  form  as 
karma  etc. 

For  the  dependence  of  name  is  twofold,  general  and 
specific.  The  six  sense-apertures,  eye  etc.,  and  the  six 
objects  of  sense,  form  etc.,  are  the  general  dependence  of 
name  in  respect  of  giving  rise  to  any  kind  of  name  whether 
meritorious  or  not;  but  attention  etc.  are  special.  For  phil- 
osophic attention,  listening  to  the  Good  Doctrine  etc.  are 
the  dependence  of  only  meritorious  name.  Their  opposites 
are  the  dependence  of  that  winch  is  demeritorious ; karma 
etc.  of  fruition ; existence-substratum  etc.  of  action. 

Of  form,  however,  karma  etc.,  i.  e.,  karma,  thoughts,  the 
seasons,  and  nutriment  constitute  the  fourfold  dependence. 

Of  these  four,  it  is  past  karma  which  is  the  dependence 
of  form  Sijringing  from  karma;  present  thoughts  of  that 
springing  from  thoughts ; the  seasons  and  nutriment  are  the 
dej)endence  for  the  continuance  of  that  springing  from  the 
seasons  and  from  nutriment. 

Thus  does  one  priest  grasp  the  dependence  of  name  and 
form.  And  when  he  has  perceived  their  dependent  manner 
of  existence  he  reaches  the  insight:  “As  name  and  form 
have  at  the  present  time  a dependent  manner  of  existence,  so 
also  had  they  in  past  time,  and  so  will  they  have  in  the 
future.”  And  when  he  reaches  this  insight,  the  question- 
ing concerning  the  tln-ee  divisions  of  time  is  abandoned  as 
aforesaid. 

Another  observes  in  respect  of  these  constituents  of 
being,  called  name  and  form,  their  growing  old  and  their 
subsequent  dissolution,  as  follows : “ The  old  age  and  death 
of  the  constituents  of  being  exist  when  birth  exists,  birth 
when  existence  exists,  existence  when  attachment  exists, 
attachment  when  desire  exists,  desire  when  sensation  exists, 
sensation  when  contact  exists,  contact  when  the  six  organs  of 
sense  exist,  the  six  organs  of  sense  when  name  and  form 
exist,  name  and  form  when  consciousness  exists,  conscious- 
ness when  karma  exists,  karma  when  ignorance  exists.”  Thus 
does  he  grasp  the  dependence  of  name  and  form  by  consider- 
ing Dependent  Origination  in  the  reverse  direction.  And 
his  questioning  is  abandoned  as  aforesaid. 


Vis.xix] 


§48.  Reflections  on  Existence, 


245 


Another  grasps  the  dependence  of  name  and  form  by  first 
considering  the  formula  of  Dependent  Origination  in  the 
forward  direction,  in  full,  “ Behold ! On  ignorance  depends 
karma,”  etc.  And  his  questioning  is  abandoned  as  afore- 
said. 

Another  grasps  the  dependence  of  name  and  form  by 
considering  the  round  of  karma  and  the  round  of  its  fruit 
as  follows : 

“ Behold ! in  a former  karma-existence,  infatuation-igno- 
rance, initiatory  karma,  longing  desire,  approximating  attach- 
ment, and  thought-existence,  these  five  factors  were  the 
dependence  for  conception  into  this  existence ; rebirth-con- 
sciousness, the  descent  of  name  and  form,  the  sensitiveness 
of  the  organs  of  sense,  the  contact  experienced,  the  sensation 
felt,  these  five  factors  belonging  to  the  originating-existence 
of  the  present  life  depend  on  the  karma  of  a previous  exist- 
ence; when  the  senses  have  matured,  then  infatuation-igno- 
rance, . . . thought-existence,  these  five  factors  of  a present 
karma-existence  are  the  dependence  of  rebirth  in  the  future.” 

Now  karma  is  fourfold  : 

That  which  bears  fruit  in  the  present  existence ; 

That  which  bears  fruit  in  rebirth ; 

That  which  bears  fruit  at  no  fixed  time  ; and 

By-gone  karma. 

The  karma  which  hears  fruit  in  the  present  existence  is  the 
meritorious  or  demeritorious  thoughts  constituting  the  first 
swiftness  in  the  seven  thoughts  of  a stream  of  swiftnesses. 
That  brings  forth  fruit  in  this  existence.  But  if  it  fail  to  do 
so,  then  it  is  hy-gone  karma,,  and  it  is  to  be  said  of  it  in 
respect  to  the  three  divisions  of  time,  as  follows : “ That 

karma  has  gone  by : there  was  no  fruit  from  it,  nor  will  there 
be,  nor  is  there.” 

The  karma  which  hears  fruit  in  rehirth  is  the  efficacious 
thought  which  constitutes  the  seventh  swiftness.  That  bears 
fruit  in  the  next  existence.  But  if  it  fail  to  do  so,  it  is  by- 
gone karma,  as  described  above. 

The  karma  which  hears  fruit  at  no  fixed  time  is  the 
thoughts  constituting  the  five  intermediate  swiftnesses.  That 


246 


III.  Karma  and  Rebirth. 


[Vis.xix 


bears  fruit  in  the  future  whenever  it  may  find  opportunity, 
and  as  long  as  the  round  of  rebirth  continues  there  is  no 
by-gone  karma. 

There  is  another  fourfold  division  of  karma : 

The  weighty; 

The  abundant; 

The  close  at  hand ; and 

The  habitual. 

Weighty  karma  — whether  meritorious  or  demeritorious, 
such  as  matricide  and  other  serious  crimes  of  the  sort,  or 
lofty  deeds  — bears  fruit  before  that  which  is  not  weighty. 

That  which  is  abundant,  whether  good  conduct  or  bad 
conduct,  bears  fruit  before  that  which  is  not  abundant. 

That  which  is  close  at  hand  is  karma  remembered  at  the 
moment  of  death.  For  the  karma  which  a man  remembers 
at  the  point  of  death  springs  up  with  him  in  rebirth. 

But  distinct  from  all  these  three  is  karma  that  has  become 
habitual  through  much  repetition.  This  brings  on  rebirth 
when  the  other  three  are  absent. 

There  is  another  fourfold  division  of  karma : 

Productive ; 

Supportive ; 

Counteractive ; and 

Destructive. 

Productive  karma  may  be  either  meritorious  or  demerito- 
rious. It  produces  both  form  and  the  other  fruition-groups, 
not  only  at  the  time  of  conception  but  as  long  as  they 
continue. 

Supportive  karma  cannot  produce  fruit,  but  when  rebirth 
has  been  given  by  other  karma,  and  fruit  has  been  produced, 
it  supports  the  ensuing  happiness  or  misery,  and  brings 
about  its  continuance. 

Counteractive  karma,  when  rebirth  has  been  given  by 
other  karma,  and  fruit  has  been  produced,  counteracts  the 
ensuing  happiness  or  misery,  suppresses  it,  and  does  not 
suffer  it  to  continue. 

Destructive  karma,  whether  meritorious  or  demeritorious, 
destroys  other  weak  karma,  and,  preventing  it  from  bearing 


Vis.xix] 


§ 48.  Reflections  on  Existence. 


247 


fruit,  makes  room  for  its  own  fruition.  The  fruit  wliich 
thus  arises  is  called  apparitional. 

The  distinctions  between  these  twelve  different  karmas 
and  their  fruits  have  their  inner  nature  plainly  revealed  to 
the  insight  into  karma  and  its  fruit  possessed  by  the 
Buddhas,  but  this  insight  is  not  shared  in  by  their  dis- 
ciples. The  man  of  insight,  however,  should  know  the 
general  distinction  between  karma  and  the  fruit  of  karma. 
Therefore  it  is  that  these  distinctions  of  karma  are  only 
explained  in  rough  outline. 

Thus  does  this  one,  in  merging  these  twelve  karmas  to- 
gether in  the  round  of  karma,  grasp  the  dependence  of  name 
and  form  by  considering  the  round  of  karma  and  the  round 
of  its  fruit. 

He  who,  by  thus  considering  the  round  of  karma  and  the 
round  of  fruit,  grasps  the  dependent  manner  of  existence  of 
name  and  form,  reaches  the  insight:  “As  name  and  form 
have  in  the  present  time  a dependent  manner  of  existence 
by  means  of  a round  of  karma  and  a round  of  fruit,  so  also 
had  they  in  past  time,  and  so  mil  they  have  in  the  future.” 

Thus  does  he  have  karma  and  fruit,  a round  of  karma 
and  a round  of  fruit,  karma’s  manner  of  existing  and  the 
fruit’s  manner  of  existing,  the  karma-series  and  the  fruit- 
series,  action  and  the  effect  of  action.  And  he  attains  to  the 
insight : 

“ A round  of  karma  and  of  fruit; 

The  fruit  from  karma  doth  arise. 

From  karma  then  rebirth  doth  spring ; 

And  thus  the  world  rolls  on  and  on.” 

When  he  has  attained  this  insight,  the  sixteen  above- 
mentioned  doubts  concerning  the  past,  present,  and  future, 
“ Did  I exist  ? ” etc.,  are  all  abandoned.  And  it  becomes 
evident  to  him  that  it  is  merely  name  and  form  'which  passes 
through  the  various  modes,  classes,  stages,  grades,  and  forms 
of  existence  by  means  of  a connection  of  cause  and  effect. 
He  sees  that  behind  the  action  there  is  no  actor,  and  that, 
although  actions  bear  their  fruit,  there  is  no  one  that  experi- 
ences that  fruit.  He  then  sees  clearly,  in  the  light  of  the 


248 


III.  Karma  and  Rebirth. 


[Vis.xix 


liigliest  knowledge,  that  when  a cause  is  acting,  or  the  fruit 
of  an  action  ripens,  it  is  merely  by  a conventional  form  of 
speech  that  the  wise  speak  of  an  actor  or  of  any  one  as 
experiencing  the  fruit  of  an  action.  Therefore  have  the 
ancients  said, 

“ No  doer  is  there  does  the  deed. 

Nor  is  there  one  who  feels  the  fruit; 

Constituent  parts  alone  roU  on ; 

This  view  alone  is  orthodox. 

“ And  thus  the  deed,  and  thus  the  fruit 
Roll  on  and  on,  each  from  its  cause ; 

As  of  the  round  of  tree  and  seed. 

No  one  can  tell  when  they  began. 

“ Nor  is  the  time  to  be  perceived 
In  future  births  when  they  shall  cease. 

The  heretics  perceive  not  this. 

And  fail  of  mastery  o’er  themselves. 

“ ‘ An  Ego,’  say  they,  ‘ doth  exist, 

Eternal,  or  that  soon  will  cease ; ’ 

Thus  two-and-sixty  heresies 

They  ’mongst  themselves  discordant  hold. 

“ Bound  in  the  bonds  of  heresy. 

By  passion’s  flood  they  ’re  borne  along ; 

And  borne  along  by  passion’s  flood, 

From  misery  find  they  no  release. 

“ If  once  these  facts  he  but  perceive, 

A priest  whose  faith  on  Buddha  rests, 

The  subtile,  deep,  and  self-devoid 
Dependence  then  will  penetrate. 

“ Not  in  its  fruit  is  found  the  deed. 

Nor  in  the  deed  finds  one  the  fruit ; 

Of  each  the  other  is  devoid. 

Yet  there ’s  no  fruit  without  the  deed. 

“ Just  as  no  store  of  fire  is  found 
In  jewel,  cow-dung,  or  the  sun. 

Nor  separate  from  these  exists, 

Yet  short  of  fuel  no  fire  is  known ; 


Vis.xix] 


§ 48.  Reflections  on  Existence. 


249 


“ Even  so  we  ne’er  within  the  deed 
Can  retribution’s  fruit  descry, 

Nor  yet  in  any  place  without ; 

Nor  can  in  fruit  the  deed  be  found. 

“ Deeds  separate  from  their  fruits  exist, 

And  fruits  are  separate  from  the  deeds : 

But  consequent  upon  the  deed 
The  fruit  doth  into  being  come. 

“ No  god  of  heaven  or  Brahma-world 
Doth  cause  the  endless  round  of  birth ; 

Constituent  parts  alone  roll  on. 

From  cause  and  from  material  sprung.” 

When  he  has  thus  grasped  the  dependence  of  name  and 
form  by  considering  the  round  of  karma  and  the  round  of 
fruit,  and  has  abandoned  all  questioning  in  the  three  divi- 
sions of  time,  he  then  understands  the  past,  futui-e,  and 
present  elements  of  being  at  death  and  at  conception.  This 
is  exact  determination.  And  he  knows  as  follows  : 

Those  groups  which  came  into  existence  in  the  past  exist- 
ence in  dependence  on  karma,  perished  then  and  there.  But 
in  dependence  on  the  karma  of  that  existence  other  groups 
have  come  into  being  in  this  existence.  Not  a single  ele- 
ment of  being  has  come  into  this  existence  from  a previous 
one.  The  groups  wliich  have  come  into  being  in  tliis  exist- 
ence in  dependence  on  karma  will  perish,  and  others  will 
come  into  being  in  the  next  existence,  but  not  a single  ele- 
ment of  being  will  go  from  this  existence  into  the  next. 
Moreover,  just  as  the  words  of  the  teacher  do  not  pass  over 
into  the  mouth  of  the  pupil  who  nevertheless  repeats  them ; 
and  just  as  holy  water  drunk  by  the  messenger  sent  for  the 
purpose  does  not  pass  into  the  belly  of  the  sick  man  and 
nevertheless  in  dependence  on  this  water  is  the  sickness 
allayed;  and  just  as  the  features  of  the  face  do  not  pass 
to  the  reflection  in  mirrors  and  the  like  and  nevertheless 
in  dependence  on  them  does  the  image  appear;  and  just 
as  the  flame  does  not  pass  over  from  the  wick  of  one  lamp  to 
that  of  another  and  nevertheless  the  flame  of  the  second 


250 


III,  Karma  and  Rebirth. 


[Vis.xix 


lamp  exists  in  dependence  on  that  of  the  former:  in  exactly 
the  same  way  not  a single  element  of  being  passes  over  from 
a previous  existence  into  the  present  existence,  nor  hence 
into  the  next  existence : and  yet  in  dependence  on  the  groups, 
organs  of  sense,  objects  of  sense,  and  sense-consciousnesses 
of  the  last  existence  were  born  those  of  this  one,  and  from 
the  present  groups,  organs  of  sense,  objects  of  sense,  and 
sense-consciousnesses  will  be  born  the  groups,  organs  of  sense, 
objects  of  sense,  and  sense-consciousnesses  of  the  next 
existence. 

Just  as,  indeed,  eye-consciousness 
Doth  follow  on  mentality. 

Yet  cometh  not  from  out  the  same, 

Nor  yet  doth  fail  to  come  to  be  ; 

So,  when  conception  comes  to  pass. 

The  thoughts  a constant  series  form  ; 

The  last  thought  of  the  old  birth  dies. 

The  first  thought  of  the  new  springs  up. 

No  interval  is  ’twixt  them  found. 

No  stop  or  break  to  them  is  known  ; 

There ’s  naught  that  passes  on  from  hence. 

And  yet  conception  comes  to  pass. 

When  he  thus  understands  the  elements  at  death  and  at 
conception,  and  tliis  knowledge  gained  by  grasping  the  de- 
pendence of  name  and  form  has  become  thoroughly  estab- 
lished, then  the  sixteen  doubts  are  still  more  completely 
abandoned.  And  not  merely  they,  but  also  the  eight  doubts 
concerning  The  Teacher  etc.  are  abandoned,  and  the  sixty- 
two  heresies  are  estopped. 

The  knowledge  thus  gained  by  this  manifold  grasping  of 
the  dependence  of  name  and  form,  and  by  the  ensuing 
removal  of  doubt  in  the  three  divisions  of  time,  is  what 
should  be  understood  by  the  phrase  “ the  purity  ensuing  on 
the  removal  of  doubt.”  The  knowledge  of  the  continuance 
of  the  factor’s  of  being,  the  knowledge  of  the  truth,  and 
correct  insight,  are  synonyms  of  it. 

For  it  has  been  said  as  follows  : 


Vis.xix] 


§ 48.  Reflections  on  Existence. 


251 


“ The  knowledge  of  the  continuance  of  the  factors  of 
being  consists  of  the  wisdom  gained  by  grasping  their  de- 
pendence, as,  for  example,  ‘ On  ignorance  depends  karma,  in 
dependence  has  it  originated.  Both  of  these  factors  of  being 
have  originated  by  dependence.’  ” 

In  considering  the  factors  of  being  in  the  light  of  their 
transitoriness,  what  is  the  knowledge  of  truth  thus  achieved  ? 
wherein  consists  correct  insight?  how  does  it  become  plain 
that  all  the  constituents  of  being  are  transitory  ? where  is 
doubt  abandoned  ? 

In  considering  the  factors  of  being  in  the  light  of  their 
misery,  ...  in  considering  the  factors  of  being  in  the  light 
of  their  lack  of  an  Ego,  . . . where  is  doubt  abandoned  ? 

In  considering  the  factors  of  being  in  the  light  of  their 
transitoriness  is  achieved  the  knowledge  of  the  truth  of 
causes  ; in  this  knowledge  lies  what  is  called  correct  insight ; 
as  the  result  of  this  knowledge  it  becomes  plain  that  all  the 
constituents  of  being  are  transitory ; here  is  where  doubt  is 
abandoned. 

In  considering  the  factors  of  being  in  the  light  of  their 
misery  is  achieved  the  knowledge  of  the  truth  of  what  exists ; 
in  this  knowledge  lies  what  is  called  correct  insight ; as  the 
result  of  this  knowledge  it  becomes  plain  that  all  the  constit- 
uents of  being  are  misery ; here  is  where  doubt  is  abandoned. 

In  considering  the  factors  of  being  in  the  light  of  their 
lack  of  an  Ego  is  achieved  the  knowledge  of  the  truth  both 
of  the  causes  of  existence  and  of  existence ; in  this  knowl- 
edge lies  what  is  called  correct  insight ; as  the  result  of  this 
knowledge  it  becomes  plain  that  all  the  constituents  of  being 
are  wanting  in  an  Ego ; here  is  where  doubt  is  abandoned. 

Now  do  the  various  expressions,  “ knowledge  of  the 
truth,”  “ correct  insight,”  and  “ removal  of  doubt,”  designate 
various  truths,  or  are  they  various  expressions  for  one  truth  ? 
Knowledge  of  the  truth,  correct  insight,  and  removal  of 
doubt  are  various  expressions  for  one  truth. 

Now  the  man  of  insight,  having  by  this  knowledge  ob- 
tained confidence  in  the  dispensation  of  The  Buddha,  and  a 
footing  in  it,  and  having  his  destiny  established,  is  called 
newly  converted. 


252 


III,  Karma  and  Rebirth. 


[Vis.xix 


Therefore  should  ay  a mindful  priest, 

Who  may  desire  his  doubts  removed, 

Search  everywhere  that  he  may  grasp 
On  what  his  name  and  form  depend. 

Thus  in  the  “Way  of  Purity,”  composed  for  the  delecta- 
tion of  good  people,  and  in  the  section  on  the  development  of 
wisdom 

The  Exposition  of  the  Purity  Ensuing  on  the  Eemoral  of  Doubt  Constitutes 
the  Nineteenth  Chapter. 


§ 49.  DIFFERENT  KINDS  OF  DEATH. 

Translated  from  the  Visuddhi-Magga  (chap.  viii.). 

By  death  is  meant  the  cutting  off  of  the  vitality  com- 
prised in  any  one  existence.  Now  the  death  of  the  saint, 
wliich  consists  in  the  annilhlation  of  the  misery  of  rebirth ; 
incessant  death,  wliich  is  the  incessant  breaking  up  of  the 
constituents  of  being;  and  death  in  popular  parlance,  as 
when  it  is  said,  “ The  tree  is  dead,  the  iron  is  dead,”  — none 
of  these  is  meant  here.  But  what  is  meant  here  is  twofold, 
either  natural  death,  or  untimely  death. 

Natural  death  occurs  either  by  the  exhaustion  of  merit,  or 
by  the  exhaustion  of  the  natural  term  of  life,  or  by  the 
exhaustion  of  both. 

Untimely  death  occurs  by  karma  cutting  off  karma. 

Death  by  the  exhaustion  of  merit  is  death  which  super- 
venes w^hen  the  karma  wliich  caused  concejition  has  ripened 
to  a termination,  although  the  dependence  for  continuing  the 
series  constituting  the  term  of  life  he  not  exhausted.  Death 
by  the  exhaustion  of  the  natural  term  of  life  occurs  when  the 
span  of  life,  the  nutritive  powers,  etc.,  proper  to  any  given 
grade  of  existence,  come  to  an  end,  — in  the  present  race  of 
men  on  the  exhaustion  of  their  natural  term  of  life  at  the  age 
of  only  one  hundred  years. 

Untimely  death  is  death  like  that  of  DusT  Mara,  or  of 
king  Kalahu  and  others,  who  had  their  series  cut  off  by 


Vis.viii] 


§ 49.  Different  Kinds  of  Death. 


253 


karma  that  carried  them  off  on  the  spot,  or  like  that  of  such 
persons  as  have  their  series  cut  off  by  a bloody  death  brought 
upon  them  by  the  karma  of  a previous  existence. 


§ 50.  HOW  EXISTENCE  IN  HELL  IS  POSSIBLE. 

Translated  from  the  Milindapanha  (67*). 

Said  the  king,  “ Bhante  Nagasena,  you  priests  say  that 
hell-fii’e  is  much  hotter  than  ordinary  fire.  Also,  that  if  a 
small  stone  be  thi’own  into  an  ordinary  fire,  though  it  lie 
smoking  there  for  a whole  day,  it  is  not  consumed ; but  that 
if  a stone  as  large  as  a pagoda  be  cast  into  hell-fire  it  is  con- 
sumed in  an  instant.  This  I cannot  believe.  And  again, 
you  say  that  all  those  beings  that  come  into  existence  in  hell 
are  not  consumed,  though  they  are  cooked  in  hell-fire  for 
many  thousands  of  years.  Tins,  also,  I cannot  believe.” 
Said  the  elder,  “ What  do  you  say  to  this,  your  majesty  ? 
Do  the  females  of  sea-monsters,  and  of  crocodiles,  turtles, 
pea-fowl,  and  pigeons  eat  hard  stones  and  gravel  ? ” 

“ Yes,  bhante.  They  do.” 

“ But  when  the  hard  stones  and  gravel  have  arrived  in 
the  stomach-cavity  of  the  belly,  are  they  consumed?” 

“ Yes,  bhante.  They  are.” 

“ But  the  embryo  that  is  likewise  in  the  belly,  is  that  also 
consumed  ? ” 

“ Nay,  verily,  bhante.” 

“And  why  not ? ” 

“ I suppose,  bhante,  that  it  is  through  the  superior  po- 
tency of  its  former  deeds.” 

“ In  exactly  the  same  way,  your  majesty,  the  inhabitants 
of  hell,  through  the  superior  potency  of  their  former  deeds, 
are  not  consumed,  though  they  are  cooked  in  hell-fire  for 
many  thousands  of  years.  Moreover,  your  majesty.  The 
Blessed  One  has  spoken  as  follows : ‘ He  does  not  die  so 
long  as  that  wickedness  is  unexhausted.’  ” 

“ Give  another  illustration.” 


254 


III.  Karma  and  Rebirth. 


[Mil.673 


“ What  do  you  say  to  this,  your  majesty  ? Do  the 
females  of  lions,  tigers,  panthers,  and  dogs  eat  hard  bones 
and  meat  ? ” 

“ Yes,  hhante.  They  do.” 

“ But  when  these  hard  bones  and  meat  have  arrived  in 
the  stomach-cavity  of  the  belly,  are  they  consumed  ? ” 

“ Yes,  bhante.  They  are.” 

“ But  the  embryo  that  is  likewise  in  the  belly,  is  that  also 
consumed  ? ” 

“ Nay,  A'erily,  bhante.” 

“ And  why  not  ? ” 

“ I suppose,  bhante,  that  it  is  through  the  superior  potency 
of  its  former  deeds.” 

“ In  exactly  the  same  wa)’,  your  majesty,  the  inhabitants 
of  hell,  through  the  superior  potency  of  their  former  deeds, 
are  not  consumed,  though  they  are  cooked  in  hell-fire  for 
many  thousands  of  years.” 

“ Give  another  illustration.” 

“ What  do  you  say  to  tliis,  your  majesty  ? Do  delicate 
women  of  the  Yonakas,  or  of  the  warrior  caste,  of  the  Brahman 
caste,  of  the  householder  caste  eat  hard  food  and  meat  ? ” 

“ Yes,  bhante.  They  do.” 

“ But  when  the  hard  food  and  meat  have  arrived  in  the 
stomach-ca\T.ty  of  the  belly,  are  they  consumed  ? ” 

“ Yes,  bhante.  They  are.” 

“But  the  embiyo  that  is  likewise  in  the  belly,  is  that  also 
consumed  ? ” 

“ Nay,  verily,  bhante.” 

“ And  why  not  ? ” 

“ I suppose,  bhante,  that  it  is  through  the  superior  potency 
of  its  former  deeds.” 

“ In  exactly  the  same  way,  your  majesty,  the  inhabitants 
of  hell,  through  the  superior  potency  of  their  former  deeds, 
are  not  consumed,  though  they  are  cooked  in  hell-fire  for 
many  thousands  of  years.  Moreover,  your  majesty.  The 
Blessed  One  has  spoken  as  follows : ‘ He  does  not  die  so  long 
as  that  wickedness  is  unexhausted.’  ” 

“ You  are  an  able  man,  bhante  Nagasena.” 


A.iii.3S^] 


§51.  Death's  Messengers. 


255 


§ 51.  DEATH’S  MESSENGERS. 

§ 51  a.  — Translated  from  the  Auguttara-Nikaya  (iii.  35i). 

Death  has  three  messengers,  O priests.  And  what  are 
the  three? 

Suppose,  O priests,  one  does  evil  with  his  body,  does  evil 
with  liis  voice,  does  evil  with  his  mind.  Having  done  evil 
with  his  body,  done  evil  with  his  voice,  and  done  evil  with 
his  mind,  he  arrives  after  the  dissolution  of  the  body,  after 
death,  at  a place  of  punishment,  a place  of  suffering,  per- 
dition, hell.  Then,  O priests,  the  guardians  of  hell  seize  him 
by  the  arms  at  every  point,  and  they  show  him  to  Yama,  the 
ruler  of  the  dead,  saying, 

“ Sire,  this  man  did  not  do  his  duty  to  his  friends,  to  his 
parents,  to  the  monks,  or  to  the  Brahmans,  nor  did  he  honor 
his  elders  among  his  kinsfolk.  Let  your  majesty  inflict  pun- 
ishment upon  him.” 

Then,  O priests,  king  Yama  questions,  sounds,  and 
addresses  him  touching  the  first  of  death’s  messengers. 

“ O man ! Did  you  not  see  the  first  of  death’s  messen- 
gers visibly  appear  among  men  ? ” 

He  replies,  “ Lord,  I did  not.” 

Then,  O priests,  king  Yama  says  to  him,  “ O man  ! Did 
you  not  see  among  men  a woman  or  a man,  eighty  or  ninety 
or  a hundred  years  of  age,  decrepit,  crooked  as  the  curved 
rafter  of  a gable  roof,  bowed  down,  leaning  on  a staff,  trem- 
bling as  he  walked,  miserable,  with  youth  long  fled,  broken- 
toothed, gray-haired  and  nearly  bald,  tottering,  with  wrinkled 
brow,  and  blotched  with  freckles  ? ” 

He  replies,  “ Lord,  I did.” 

Then,  O priests,  king  Yama  says  to  him,  “ O man  ! Did 
it  not  occur  to  you,  being  a person  of  mature  intelligence  and 
years,  ‘ I also  am  subject  to  old  age,  and  in  no  way  exempt. 
Come  now  ! I will  act  nobly  with  body,  voice,  and  mind  ’ ? ” 

He  replies,  “ Lord,  I could  not.  Lord,  I did  not  think.” 

Then,  O priests,  king  Yama  says  to  him,  “ O man ! 


256 


III.  Karma  and  Rebirth. 


[A.iii.3S^ 


Tlirough  thoughtlessness  you  failed  to  act  nobly  with  body, 
voice,  and  mind.  Verily,  it  shall  be  done  unto  you,  O man, 
in  accordance  with  your  thoughtlessness.  And  it  was  not 
your  mother  who  did  this  wickedness,  nor  was  it  your  father, 
nor  your  brother,  nor  your  sister,  nor  your  friends  and  com- 
panions, nor  your  relatives  and  kinsfolk,  nor  the  deities,  nor 
tlie  monks  and  Brahmans ; but  it  was  you  yourself  who  did 
this  wickedness,  and  you  alone  shall  feel  its  consequences.” 
Then,  O priests,  when  king  Yama  has  questioned,  sounded, 
and  addressed  him  touching  the  first  of  death’s  messengers, 
he  questions,  sounds,  and  addresses  him  touclnng  the  second 
of  death’s  messengers. 

“ O man  I Did  you  not  see  the  second  of  death’s  messen- 
gers visibly  appear  among  men  ? ” 

He  replies,  “ Lord,  I did  not.” 

Then,  O priests,  king  Yama  says  to  him,  “ O man ! Did 
you  not  see  among  men  women  or  men,  diseased,  suffering, 
grievously  sick,  rolling  in  their  own  filth,  who  when  lying 
down  had  to  be  lifted  up  by  others,  and  by  others  had  to  be 
laid  down  again  ? ” 

He  replies,  “ Lord,  I did.” 

Then,  O priests,  king  Yama  says  to  him,  “ O man  ! Did 
it  not  occur  to  you,  being  a person  of  mature  intelligence 
and  years,  ‘ I also  am  subject  to  disease,  and  in  no  way 
exempt.  Come  now ! I will  act  nobly  with  bodj',  voice,  and 
mind  ’ ? ” 

He  replies,  “ Lord,  I could  not.  Lord,  I did  not  think.” 
Then,  O priests,  king  Yama  says  to  him,  “ O man ! 
Through  thoughtlessness  you  failed  to  act  nobly  with  body, 
voice,  and  mind.  Verily,  it  shall  be  done  unto  you,  O man, 
in  accordance  with  your  thoughtlessness.  And  it  was  not 
your  mother  who  did  this  wickedness,  nor  was  it  your  father, 
nor  your  brother,  nor  your  sister,  nor  your  friends  and  com- 
panions, nor  your  relatives  and  kinsfolk,  nor  the  deities,  nor 
the  monks  and  Brahmans ; but  it  was  you  yourself  who  did 
tins  wickedness,  and  you  alone  shall  feel  its  consequences.” 
Then,  O priests,  when  king  Yama  has  questioned,  sounded, 
and  addressed  him  touching  the  second  of  death’s  messen- 


A.iii.35®] 


§51.  Death's  Messengers. 


257 


gers,  he  questions,  sounds,  and  addresses  him  touching  the 
thii-d  of  death’s  messengers. 

“ O man  ! Did  you  not  see  the  third  of  death’s  messen- 
gers visibly  appear  among  men  ? ” 

He  replies,  “ Lord,  I did  not.” 

Then,  O priests,  king  Yama  says  to  him,  “ O man  ! Did 
you  not  see  among  men  a woman  or  a man  that  had  been  one 
day  dead,  or  two  days  dead,  or  three  days  dead,  and  had 
become  swollen,  black,  and  full  of  putridity  ? ” 

He  replies,  “ Lord,  I did.” 

Then,  O priests,  king  Yama  says  to  him,  “ O man  ! Did 
it  not  occur  to  you,  being  a person  of  mature  intelligence  and 
years,  ‘ I also  am  subject  to  death,  and  in  no  way  exempt. 
Come  now  ! I will  act  nobly  with  body,  voice,  and  mind  ’ ? ” 
He  replies,  “ Lord,  I could  not.  Lord,  I did  not  think.” 
Then,  O priests,  king  Yama  says  to  him,  “ O man ! 
Through  thoughtlessness  you  failed  to  act  nobly  with  body, 
voice,  and  mind.  Verily,  it  shall  be  done  unto  you,  O man, 
in  accordance  with  your  thoughtlessness.  And  it  was  not 
your  mother  who  did  this  wickedness,  nor  was  it  your  father, 
nor  your  brother,  nor  your  sister,  nor  your  friends  and  com- 
panions, nor  your  relatives  and  kinsfolk,  nor  the  deities,  nor 
the  monks  and  Brahmans ; but  it  was  you  yourself  who  did 
this  wickedness,  and  you  alone  shall  feel  its  consequences.” 
Then,  O priests,  when  king  Yama  has  questioned,  sounded, 
and  addressed  him  touching  the  third  of  death’s  messengers, 
he  becomes  silent. 

Then,  O priests,  the  guardians  of  hell  inflict  on  him  the 
torture  called  the  fivefold  pinion  : they  force  a heated  iron 
stake  through  his  hand;  they  force  a heated  iron  stake 
through  his  other  hand ; they  force  a heated  iron  stake 
through  his  foot ; they  force  a heated  iron  stake  through  his 
other  foot ; they  force  a heated  iron  stake  through  the  middle 
of  his  breast.  There  he  experiences  grievous,  severe,  sharp, 
and  bitter  pains  ; but  he  does  not  die  so  long  as  that  wicked- 
ness is  unexhausted. 

Then,  O priests,  the  guardians  of  hell  lay  him  down,  and 
hack  him  with  axes.  There  he  experiences  grievous,  severe, 
17 


258 


III.  Kar77ia  and  Rebirth. 


[A.iii.35^ 


sharp,  and  bitter  pains ; but  he  does  not  die  so  long  as  that 
wickedness  is  unexhausted. 

Then,  O priests,  the  guardians  of  hell  place  him  feet  up, 
head  down,  and  hack  him  with  hatchets.  There  he  experi- 
ences grievous,  severe,  sharp,  and  bitter  pains ; but  he  does 
not  cbe  so  long  as  that  wickedness  is  unexhausted. 

Then,  O priests,  the  guardians  of  hell  harness  him  to  a 
chariot,  and  they  niake  him  go  forward  and  they  make  lum 
go  back  over  ground  that  is  blazing,  flaming,  and  glowing. 
There  he  experiences  grievous,  severe,  sharp,  and  bitter 
pains ; but  he  does  not  die  so  long  as  that  wickedness  is 
unexhausted. 

Then,  O priests,  the  guardians  of  hell  make  him  ascend 
and  make  him  descend  an  immense,  blazing,  flaming,  and 
glowing  mountain  of  live  coals.  There  he  experiences  griev- 
ous, severe,  sharp,  and  bitter  pains ; but  he  does  not  die  so 
long  as  that  wickedness  is  unexhausted. 

Then,  O priests,  the  guardians  of  hell  take  him  feet  up, 
head  do'wn,  and  throw  him  into  a heated  iron  kettle  that  is 
blazing,  flaming,  and  glowing.  There  he  cooks  and  sizzles. 
And  while  he  there  cooks  and  sizzles,  he  goes  once  upwards, 
once  downwards,  and  once  sideways.  There  he  experiences 
grievous,  severe,  sharp,  and  bitter  pains ; but  he  does  not  die 
so  long  as  that  wickedness  is  unexhausted. 

Then,  O priests,  the  guardians  of  hell  throw  him  into 
the  chief est  of  the  hells.  Now  this  chief est  of  the  hells, 
0 priests,  is 


Symmetrical,  and  square  in  shape, 

Four-gated,  into  parts  laid  off. 

Of  iron  is  its  bounding  wall. 

An  iron  roof  doth  close  it  in ; 

And  of  its  glowing  iron  floor 
The  light  with  dazzling  brilliancy 
Spreads  for  a hundred  leagues  around, 

And  ever  and  for  ay  abides. 

In  former  times,  O priests,  king  Yama  thought  to  him- 
self, “ All  they,  alas,  who  are  guilty  of  wicked  deeds  in  the 


A.iii.3S®]' 


§51.  Death's  Messengers. 


259 


world  must  suffer  such  horrible  and  manifold  torture ! O 
that  I may  become  a man  and  a Tathagata  arise  in  the  world, 
a holy,  Supreme  Buddha,  and  that  I may  sit  at  the  feet  of 
The  Blessed  One  and  The  Blessed  One  teach  me  the  Doc- 
trine, and  I come  to  understand  the  Doctrine  of  The  Blessed 
One ! ” 

Now  this,  O priests,  that  I tell  you,  I did  not  get  from 
any  one  else,  be  he  monk  or  Brahman ; but,  O priests,  what 
I by  myself,  unassisted,  have  known,  and  seen,  and  learnt, 
that  I tell  you. 

All  they  who  thoughtless  are,  nor  heed, 

What  time  death’s  messengers  appear, 

Must  long  the  pangs  of  suffering  feel 
In  some  base  body  habiting. 

But  all  those  good  and  holy  men. 

What  time  they  see  death’s  messengers. 

Behave  not  thoughtless,  but  give  heed 
To  what  the  Noble  Doctrine  says  ; 

And  in  attachment  frighted  see 
Of  birth  and  death  the  fertile  source. 

And  from  attachment  free  themselves. 

Thus  birth  and  death  extinguishing. 

Secure  and  happy  ones  are  they. 

Released  from  all  this  fleeting  show ; 

Exempted  from  all  sin  and  fear. 

All  misery  have  they  overcome. 

§ 51  6.  — Reprinted  from  Mrs.  Piozzi’s  (Thrale’s)  Autobiography 
(ed.  Hayward,  Ticknor  and  Fields,  Boston  (1861),  vol.  ii.  p.  217. 

THE  THREE  WARNINGS. 

A TALE. 

The  tree  of  deepest  root  is  found 
Least  willing  still  to  quit  the  ground  ; 

’ T was  therefore  said  by  ancient  sages. 

That  love  of  life  increased  with  years. 

So  much,  that  in  our  latter  stages. 

When  pains  grow  sharp  and  sickness  rages. 


26o 


III.  Kar))ia  and  Rebh'th. 


[P.’s  Aut.247’ 


The  greatest  love  of  life  appears. 

This  greatest  affection  to  believe, 

"Which  all  confess,  but  few  perceive, 

If  old  affections  can’t  prevail. 

Be  pleased  to  hear  a modern  tale. 

When  sports  went  round,  and  all  were  gay. 
On  neighbor  Dobson’s  wedding-day. 

Death  called  aside  the  jocund  groom. 

With  him  into  another  room ; 

And  looking  grave,  you  must,  sa3’s  he. 

Quit  your  sweet  bride,  and  come  with  me. 
With  3’ou,  and  quit  my  Susan’s  side? 

With  you ! the  hapless  husband  cried  : 
Young  as  I am  ; ’t  is  monstrous  hard  ; 
Besides,  in  truth,  I ’m  not  prepared  : 

My  thoughts  on  other  matters  go. 

This  is  my  wedding  night,  you  know. 

What  more  he  urged  I have  not  heard. 

His  reasons  could  not  well  be  stronger. 

So  Death  the  poor  delinquent  spared. 

And  left  to  live  a little  longer. 

Yet  calling  up  a serious  look. 

His  hour-glass  trembled  while  he  spoke. 
Neighbor,  he  said,  farewell.  No  more 
Shall  Death  disturb  j-our  mirthful  hour, 

And  further,  to  avoid  all  blame 
Of  cruelty  upon  my  name. 

To  give  you  time  for  preparation. 

And  fit  you  for  your  future  station. 

Three  several  warnings  you  shall  have 
Before  you  ’re  summoned  to  the  grave : 
AVilling,  for  once,  I ’ll  quit  my  prey, 

And  grant  a kind  reprieve  ; 

In  hopes  you  ’ll  have  no  more  to  say 
But  when  I call  again  this  way. 

Well  pleased  the  world  will  leave. 

To  these  conditions  both  consented. 

And  parted  perfectly  contented. 

What  next  the  hero  of  our  tale  befell. 

How  long  he  lived,  how  wise,  how  well. 

How  roundly  he  pursued  his  course. 

And  smoked  his  pipe,  and  stroked  his  horse. 
The  willing  muse  shall  tell : 


p.’s  Aut.2482^] 


§51.  Death's  Messengers. 


261 


He  chaffered  then,  he  bought,  he  sold. 

Nor  once  perceived  his  growing  old, 

Nor  thought  of  Death  as  near ; 

His  friends  not  false,  his  wife  no  shrew, 

Many  his  gains,  his  chDdren  few. 

He  passed  his  hours  in  peace  ; 

But  while  he  viewed  his  w'ealth  increase, 

While  thus  along  life’s  dusty  road 
The  beaten  track  content  he  trod. 

Old  time  whose  haste  no  mortal  spares 
Uncalled,  unheeded,  unawares, 

Brought  him  on  his  eightieth  year. 

And  now  one  night  in  musing  mood, 

As  all  alone  he  sate, 

Th’  unwelcome  messenger  of  fate 
Once  more  before  him  stood. 

Half  stilled  with  anger  and  surprise. 

So  soon  returned  ! old  Dobson  cries. 

So  soon,  d’  ye  call  it ! Death  replies ; 

Surely,  my  friend,  you  ’re  but  in  jest ; 

Since  I w’as  here  before 

’T  is  six-and-thirty  years  at  least. 

And  you  are  now  fourscore. 

So  much  the  worse,  the  clown  rejoined. 

To  spare  the  aged  would  be  kind ; 

However,  see  your  search  be  legal 
And  your  authority,  — Is ’t  regal? 

Else  you  are  come  on  a fool’s  errand. 

With  but  a secretary’s  warrant. 

Besides,  you  promised  me  three  warnings. 
Which  I have  looked  for  nights  and  mornings ; 
But  for  that  loss  of  time  and  ease 
I can  recover  damages. 

I know,  cries  Death,  that  at  the  best, 

I seldom  am  a welcome  guest ; 

But  don’t  be  captious,  friend,  at  least ; 

I little  thought  you ’d  still  be  able 
To  stump  about  your  farm  and  stable ; 

Your  years  have  run  to  a great  length, 

I wish  you  joy  though  of  your  strength. 

Hold,  says  the  farmer,  not  so  fast, 

I have  been  lame  these  four  years  past. 

And  no  great  wonder.  Death  replies ; 


262 


III.  Karyna  and  Rebirth. 


[P.’s  Aut.2492* 


However,  you  still  keep  your  eyes, 

And  sure  to  see  one’s  loves  and  friends. 

For  legs  and  arms  would  make  amends. 
Perhaps,  says  Dobson,  so  it  might. 

But,  latterly,  I ’ve  lost  my  sight. 

This  is  a shocking  story,  faith. 

Yet  there ’s  some  comfort  still,  says  Death ; 
Each  strives  your  sadness  to  amuse, 

I waiTant  you  have  all  the  news. 

There ’s  none,  cries  he,  and  if  there  were, 

I ’ve  grown  so  deaf,  I could  not  hear. 

Naj^  then,  the  spectre  stern  rejoined, 

These  are  unjustifiable  yearnings ; 

If  you  are  lame  and  deaf  and  blind. 

You ’ve  had  your  three  sufficient  warnings 
So  come  along,  no  more  we  ’ll  part : 

He  said,  and  touched  him  with  his  dart ; 
And  now  old  Dobson,  turning  pale, 

Yields  to  his  fate,  — so  ends  my  tale. 


§ 52.  THE  ASS  IX  THE  LIOX’S  SKIN. 

Translated  from  the  Jataka  (ii.  109^’),  and  constituting  Birth-Story  189. 

“ Nay,  this  is  not  a lion’s  roar.”  This  also  was  related  by 
The  Teacher  concerning  Kokalika : and  it  was  wliile  dwell- 
ing  in  Jetavana  monastery.  Kokalika,  at  the  time,  was 
desirous  of  intoning  a doctrinal  recitation  before  the  con- 
gregation of  the  priests.  T\Tien  The  Teacher  heard  this,  he 
related  the  following  tale  : — 

Once  upon  a time,  when  Brahmadatta  was  reigning  at 
Benares,  the  Future  Buddha,  having  been  born  in  a farmer’s 
family,  and  now  come  of  age,  was  making  his  living  by  hus- 
bandry. Xow  at  that  time,  a certain  peddler  went  about 
selling  his  wares,  wliich  he  carried  on  the  back  of  an  ass. 
And  at  every  place  he  came  to,  he  would  unload  the  ass,  and 
tb’essing  him  up  in  the  skin  of  a lion,  let  him  loose  in  some 
field  of  rice  or  barley.  And  the  field-watchers  did  not  dare 


J.ii.iio-] 


§52.  The  Ass  in  the  Lion's  Skin. 


263 


approach,  as  they  thought  it  was  a lion.  Now  one  day  the 
peddler  took  up  his  abode  at  the  gate  of  a village,  and  while 
his  breakfast  was  cooking,  he  dressed  up  the  ass  in  the  lion’s 
skin,  and  let  him  loose  in  a field  of  barley.  The  field- 
watchers  did  not  dare  approach,  as  they  thought  it  was  a 
lion,  hut  went  home  and  announced  the  news.  Then  all  the 
inhabitants  of  the  village  took  up  arms,  and  blowing  conch- 
shells,  and  beating  drums,  went  to  the  field  and  shouted,  so 
that  the  ass  became  afraid  for  his  life,  and  brayed.  Then 
the  Future  Buddha  knew  it  was  an  ass,  and  pronounced  the 
first  stanza : 

“ Nay,  this  is  not  a lion’s  roar. 

Nor  tiger,  panther,  gives  its  vent ; 

But  dressed  up  in  a lion’s  skin. 

It  is  a wretched  ass  that  brays.” 

And  also  the  inhabitants  of  the  village  knew  it  was  an 
ass,  and  beat  him  tmtil  his  bones  broke,  and  took  the  lion’s 
skin  away  with  them.  Then  came  the  peddler,  and  seeing 
that  his  ass  had  come  to  grief,  he  pronounced  the  second 
stanza : 

“ Long  might  the  ass  have  lived  to  eat 
The  green  and  tender  bailey  grain, 

Accoutred  in  the  lion’s  skin. 

But  that  he  brayed,  and  ruined  all.” 

And  while  he  was  thus  speaking,  the  ass  died,  whereupon 
the  peddler  left  him  and  went  his  way. 

The  Teacher,  having  given  this  doctrinal  instruction, 
identified  the  characters  in  the  Birth-Story: 

“ At  that  time  the  ass  was  Kokalika,  but  the  wise  farmer 
was  I myself.” 


The  Lion’s-skin  Birth-Story. 


264 


III.  Karma  and  Rebirth. 


[Dhp.915 


§ 53.  THE  DEVOTED  WIFE. 

Translated  from  the  Dhammapada,  and  from  Buddhaghosa’s  comment. 

48.  While  eagerly  man  culls  life’s  flowers, 

With  all  his  faculties  intent, 

Of  pleasure  still  insatiate  — 

Death  comes  and  overpowereth  him. 

“ 'iMiile  eagerly  man  culls  life’s  fiowers.”  This  doctrinal 
instruction  was  given  by  The  Teacher  while  dwelling  at 
Savatthi,  and  it  was  concerning  a woman  called  Husband- 
honorer.  The  affair  began  in  the  Heaven  of  the  Suite  of  the 
Thirty- three. 

They  say  that  a god  of  that  heaven  named  Garland-wearer 
went  to  his  pleasure-groimds  in  company  with  a thousand 
celestial  njunphs.  Five  hundred  of  these  goddesses  ascended 
trees  and  threw  down  flowers,  while  five  hundred  picked  up 
the  flowers  that  were  thrown  down  and  decked  the  god  there- 
with. One  of  these  goddesses,  while  on  the  bough  of  a tree, 
fell  from  that  existence,  her  body  vanishing  like  the  flame  of 
a lamp. 

Then  she  was  conceived  in  a high-caste  family  of  Savatthi, 
and  was  born  with  a reminiscence  of  her  previous  existences. 
And  sajflng  to  herself,  “ I am  the  wife  of  the  god  Garland- 
wearer,”  she  made  offerings  of  perfumes,  garlands,  and  the 
like,  with  the  prayer  that  in  her  next  rebirth  she  might  again 
be  with  her  husband.  And  when  at  the  age  of  sixteen  years 
she  married  into  another  family,  ■with  ticket-food,  and  fort- 
nightly food,  she  continued  to  give  alms,  sapng,  “May 
this  prove  efficacious  in  bringing  about  my  rebirth  with  my 
husband.” 

Thereupon  the  priests  gave  her  the  name  of  Husband- 
honorer,  for  they  said : “ She  works  early  and  late,  and  her 
only  desire  is  for  her  husband.” 

Husband-honorer  continually  took  care  of  the  hall  where 
the  priests  sat.  She  brought  forward  the  drinking  water. 


Dhp.226**] 


§53.  The  Devoted  Wife. 


265 


and  spread  out  the  mats  to  sit  on.  And  when  other  people 
were  desii’ous  of  giving  tickel^food  and  other  alms,  they 
would  bring  it  to  her,  and  say,  “ Dear  lady,  prepare  this  for 
the  congregation  of  the  priests.”  And  by  going  to  and  fio 
in  this  manner,  she  acquired  the  fifty-six  salutary  qualities, 
all  at  one  time. 

Then  she  conceived,  and  at  the  end  of  ten  lunar  months 
she  brought  forth  a son;  and  when  he  was  old  enough  to 
walk,  another,  until  she  had  four  sons. 

One  day,  after  she  had  given  alms  and  offerings,  and  had 
listened  to  the  Doctrine,  and  kept  the  precepts,  she  died 
toward  night-fall  from  a sudden  disease,  and  was  reborn  into 
the  presence  of  her  husband. 

The  other  goddesses  had  continued  to  deck  the  god 
throufihout  the  whole  interval. 

“We  have  not  seen  you  since  morning,”  said  the  god. 
“ Where  have  you  been  ? ” 

“ I fell  from  this  existence,  my  lord.” 

“ Are  you  in  earnest  ? ” 

“ It  was  precisely  so,  my  lord.” 

“ Where  were  you  born  ? ” 

“ At  Savatthi,  in  a family  of  high  caste.” 

“ How  long  were  you  there  ? ” 

“ My  lord,  at  the  end  of  ten  months  I issued  from  my 
mother’s  womb,  and  at  the  age  of  sixteen  years  I married 
into  another  family ; and  having  borne  four  sons,  and  having 
given  gifts  and  done  other  meritorious  deeds  with  the  prayer 
that  I might  again  be  with  you,  I have  been  born  into  your 
presence.” 

“ How  long  is  the  life  of  men  ? ” 

“ Only  a hundred  years.” 

“ Is  that  all  ? ” 

“ Yes,  my  lord.” 

“ If  that  is  the  length  of  life  to  which  men  are  born,  pray, 
now,  do  they  pass  the  time  asleep  and  reckless,  or  do  they 
give  gifts  and  do  other  meritorious  deeds  ? ” 

“ Nothing  of  the  kind,  my  lord.  iVIen  are  always  reck- 
less, as  if  they  were  born  to  a life  of  an  incalculable  number 
of  years,  and  were  never  to  grow  old  and  die.” 


266 


III.  Karma  and  Rebirth. 


[Dhp.227* 


At  this  the  god  Garland-wearer  became  exceedingly  agi- 
tated. 

“ Men,  it  appears,  are  born  to  a life  of  only  one  hundred 
years,  yet  they  recklessly  lie  down  and  sleep  away  their  time. 
When  will  they  ever  get  free  from  misery? ” 

A hundred  of  our  years  make  one  day  and  night  of  the 
Gods  of  the  Suite  of  the  Thirty-tliree ; thirty  such  days  and 
nights  their  month;  and  twelve  such  months  their  year. 
And  the  length  of  their  lives  is  a thousand  such  celestial 
years,  or  in  human  notation  thii’ty-six  million  years.  Thus 
for  that  god  not  one  day  has  passed  ; but  like  a moment  had 
the  interval  seemed  to  liim.  And  thus  he  thought,  “ Reck- 
lessness for  short-lived  men  is  extremely  unsuitable.” 

On  the  next  day,  when  the  priests  entered  the  village, 
they  found  the  hall  had  not  been  looked  after  ; the  mats  had 
not  been  spread,  and  the  drinking  water  had  not  been  placed. 
Then  they  inquired, 

“ Where  is  Husband-honorer  ? ” 

“ Reverend  sirs,  how  could  you  expect  to  see  her?  Yes- 
terday, after  your  worships  had  eaten  and  departed,  she  died 
at  even-tide.” 

When  the  priests  heard  this,  the  unconverted  among 
them,  calling  to  mind  her  benefactions,  were  unable  to  re- 
strain their  tears,  wliile  those  in  ’whom  depravity  had  come 
to  an  end  had  their  elements  of  being  agitated. 

After  breakfast  they  returned  to  the  monasterjq  and  made 
inquiry  of  The  Teacher  : 

“ Reverend  Sir,  Husband-honorer  worked  early  and  late 
doing  many  kinds  of  meritorious  deeds,  and  prayed  only  for 
her  husband.  Now  she  is  dead.  Where,  pray,  has  she  been 
reborn  ? ” 

“ With  her  husband,  O priests.” 

“ But,  Reverend  Sir,  she  is  not  with  her  husband.” 

“ O priests,  it  was  not  this  husband  she  was  praying  for. 
She  had  a husband  named  Garland-wearer,  a God  of  the 
Suite  of  the  Thirty-three,  and  fell  from  that  existence  Avliile 
he  was  decorating  himself  with  flowers.  Now  she  has  re- 
turned and  been  born  again  at  his  side.” 


Dhp.227^] 


§53.  The  Devoted  Wife. 


267 


“ Reverend  Sir,  is  it  really  so  ? ” 

“ Assuredly,  O priests.” 

“ Alas,  Reverend  Sir,  how  very  short  is  the  life  of  all 
creatures  ! In  the  morning  she  waited  on  us,  and  in  the 
evening  a disease  attacked  her,  and  she  died.” 

“ Assuredly,  O priests,”  said  The  Teacher,  “ the  life  of 
creatures  is  indeed  short.  And  thus  it  is  that  death  gets 
creatures  into  his  power,  and  drags  them  away  howling  and 
weeping,  and  still  unsated  in  their  senses  and  lusts.” 

So  saying,  he  pronoimced  the  following  stanza : 

‘ ‘ While  eagerly  man  culls  life’s  flowers, 

With  all  his  faculties  intent. 

Of  pleasure  still  insatiate  — 

Death  comes  and  overpowereth  him.” 


§ 54.  FRIENDSHIP. 

Translated  from  the  Jataka  (i.  308^),  and  constituting  Birth-Story  68. 

“ On  whom  the  heart  instinctive  rests.'’’  This  was  related 
by  The  Teacher  while  dweUing  in  Anjana  Wood,  which  is 
in  the  vicinity  of  Saketa ; and  it  was  concerning  a certain 
Brahman. 

It  appears  that,  as  The  Blessed  One,  surrounded  by  the 
congi’egation  of  the  priests,  was  about  to  enter  Anjana  Wood, 
wdiich  is  in  the  vicinity  of  Saketa,  a certain  aged  Brahman,  a 
citizen  of  Saketa,  came  out  from  that  city  and  saw  The  One 
Possessing  the  Ten  Forces  in  the  gate-way.  Falling  at  his 
feet,  the  Brahman  seized  him  firmly  by  the  ankles,  and  said, 

“ O my  dear  boy ! Should  not  parents  in  their  old  age 
be  taken  care  of  by  their  sons  ? Why,  in  all  this  long  time, 
have  you  not  shown  yourself  to  us  ? And  now  that  I have 
seen  you,  come  and  let  your  mother  see  you  also.”  And  with 
that  he  took  The  Teacher  home  with  him.” 

When  The  Teacher  arrived  there,  he  sat  down  with  the 


268 


III.  Karma  and  Rebirth. 


[J.i.3098 


congregation  of  tlie  priests,  taking  the  seat  that  was  spread 
for  him. 

Then  came  also  the  Brahman’s  wife,  and  fell  at  The 
Teacher’s  feet. 

“ O my  dear  boy  I ” said  she,  weeping.  “ Where  have 
you  been  gone  so  long?  Should  you  not  have  paid  your 
respects  to  your  aged  father  and  mother  ? ” And  she  made 
her  sons  and  her  daughters  do  him  obeisance,  saying,  “ Come, 
do  obeisance  to  your  brother.” 

The  Brahman  and  liis  wife,  in  great  delight,  gave  a 
liberal  repast,  and  at  the  close  of  breakfast,  The  Teacher 
preached  to  these  two  persons  the  Discourse  on  Old  Age.  At 
the  close  of  the  discourse,  both  the  Brahman  and  liis  wife  had 
become  established  in  the  fruit  of  never  returning.  The 
Teaclier  then  rose  from  his  seat,  and  returned  to  Anjana 
Wood. 

And  it  came  to  pass,  that  when  the  priests  were  convened 
in  the  lecture-hall,  they  raised  a discussion  : 

“ Brethren,  the  Brahman  knows  the  father  of  The  Tatha- 
gata  to  be  Suddhodana,  and  his  mother  ]\Iaha-i\Iaya.  Notwith- 
stanchng,  both  he  and  his  wife  call  The  Tathagata  their  son, 
and  The  Teacher  consents  to  it.  What  now  is  the  reason  ? ” 

When  Tlie  Teacher  heard  their  discussion,  he  said, 

“ Priests,  they  call  me  son  who  am  their  son.”  So  say- 
ing, he  related  the  occurrences  of  by-gone  existences  : — 

“ Priests,  in  past  time  this  Brahman  was  for  five  hundred 
successive  existences  my  father,  and  for  five  hundred  succes- 
sive existences  my  uncle,  and  for  five  hundred  successive 
existences  my  grandfather.  And  also  this  Brahman’s  wife 
was  for  five  hundred  successive  existences  my  mother,  and 
for  five  hundred  successive  existences  my  aunt,  and  for  five 
hundred  successive  existences  my  grandmother.  Thus  for 
fifteen  hundred  existences  was  I brought  up  by  this  Brah- 
man. and  for  fifteen  hundred  existences  was  I brought  up  by 
this  Bralunan’s  wife.” 

Thus  chd  The  Buddha  tell  of  three  thousand  existences, 
and  then  pronounced  the  following  stanza : 


§54.  Frieiidship. 


269 


“ On  whom  the  heart  instinctive  rests, 

In  whom  the  spMt  finds  delight, 

With  him,  though  one  ne’er  seen  before. 

Safely  in  friendship  one  may  dwell.” 

On  whom  the  heart  instinctice  rests;  — On  whatever  individual  the 
mind  rests  securely  at  first  sight. 

In  whom  the  spirit  finds  delight:  — In  whom  the  spirit  delights,  for 
whom  it  feels  tenderness,  at  first  sight. 

With  him,  though  one  ne'er  seen  before : — Strictly  speaking,  one  never 
seen  before  in  this  present  existence. 

Safely  in  friendship  one  may  dwell : — On  account  of  previous  friend- 
ship one  may  have  thorough  confidence  in  that  individual : in  other 
words,  that  is  the  reason  one  does  have  confidence  in  him. 

When  The  Teacher  had.  given  this  doctrinal  instruction, 
and  had  applied  the  moral  to  the  story,  he  identified  the 
characters  of  the  Birth-Story: 

“ In  those  existences  the  Brahman  and  the  Brahman’s 
wife  were  the  Brahman  and  the  Brahman  woman  of  this 
existence ; the  son  was  I myself.” 

The  Saketa  Birth-Story. 


§ 55.  VIRTUE  IS  ITS  OWN  REWARD. 

Translated  from  the  Jataka  (ii.  92®),  and  constituting  Birth-Story  182. 

'■'■A  strider  over  battle-fields.'''  This  was  related  by  The 
Teacher  while  dwelling  at  Jetavana  monastery;  and  it  was 
concerning  Nanda  the  elder. 

For  when  The  Teacher  made  his  first  visit  home  to  Kapila- 
pura,  he  induced  his  youngest  brother,  prince  Nanda,  to  join 
the  Order.  Then  he  departed  from  Kapilapura,  and  travel- 
ing from  place  to  place,  he  came  and  dwelt  at  Savatthi. 

Now  when  the  venerable  Nanda  had  taken  The  Blessed 
One’s  bowl,  and  was  leaving  home,  Belle-of-the-Country 
heard  the  report  that  prince  Nanda  was  going  away  in  com- 
pany with  The  Teacher,  and  with  hair  half-braided  she  looked 


270 


III.  Karma  and  Rebirth. 


[J.ii.9211 


out  of  the  window,  and  called  out  to  him:  “Come  back 
quickly,  my  love  ! ” And  her  speech  remained  in  the  vener- 
able Nan  da’s  mind,  so  that  he  became  love-sick,  and  discon- 
tented, and  pined  away  until  the  net-work  of  his  veins 
showed  on  the  surface  of  his  body. 

When  The  Teacher  heard  of  all  this,  he  thought:  “ What 
if  now  I were  to  establish  Nanda  in  saintsliip.”  And  going 
to  the  cell  which  was  Nanda’s  sleeping-room,  and  taking  his 
seat  on  the  mat  that  was  offered  liim,  he  said : 

“ Nanda,  are  you  contented  under  this  dispensation  ? ” 

“ Reverend  Sir,  I am  not  contented,  for  I am  exceedingly 
in  love  with  Belle-of-the-Country.” 

“ Nanda,  have  you  ever  taken  a trip  through  the  Hima- 
laya IMoun tains  ? ” 

“ Reverend  Sir,  I never  have.” 

“ Then  let  us  go  now.” 

“ Reverend  Sir,  I have  no  magical  power.  How  can 
I go?” 

“I  will  take  you,  Nanda,”  said  The  Teacher,  “by  my 
own  magical  power.” 

Then  he  took  the  elder  by  the  hand,  and  sprang  into  the 
air.  As  they  passed  along  he  pointed  out  to  liim  a field  that 
had  been  burnt  over,  and  on  a charred  stump  was  seated  a 
she-monkey  with  her  nose  and  tail  destroyed,  her  hair  singed 
off,  her  skin  fissured  and  peeled  to  the  quick,  and  all  smeared 
with  blood. 

“ Nanda,  do  you  see  this  she-monkey  ? ” 

“ Yes,  Reverend  Sir.” 

“ Take  good  note  of  her.” 

Then  he  took  him  and  showed  him  Manosila  table-land, 
which  is  sixty  leagues  in  extent,  and  Anotatta,  and  the  rest 
of  the  seven  great  lakes,  and  the  five  great  rivers,  and  the 
Himalaya  range  containing  many  hundred  pleasant  spots,  and 
graced  with  Gold  Mountain,  Silver  Mountain,  and  Jewel 
Mountain. 

Then  said  he,  “ Nanda,  have  you  ever  seen  the  Heaven  of 
the  Suite  of  the  Thirty-three  ? ” 

“ Reverend  Sir,  I never  have.” 


J-ii-93*] 


§55*  Virtue  is  Us  own  Reward. 


271 


“ Come,  then,  Nanda,  and  I will  show  it  to  you.” 

And  he  took  him  thither,  and  sat  down  on  Sakka’s  marble 
throne. 

And  Sakka,  the  king  of  the  gods,  came  up  with  the  gods 
of  two  heavens,  and  did  obeisance,  and  sat  down  respectfully 
at  one  side.  And  his  female  attendants,  twenty-five  million 
in  number,  and  five  hundred  pink-footed  celestial  nymphs 
came  up  also,  and  did  obeisance,  and  sat  down  respectfully  at 
one  side. 

The  Teacher  suffered  the  venerable  Nanda  to  look  upon 
these  five  hundred  celestial  nymphs  again  and  again  with 
passion. 

“ Nanda,”  said  he,  “do  you  see  these  pink-footed  celestial 
nymphs  ? ” 

“ Yes,  Reverend  Sir.” 

“ Pray,  now,  are  these  or  Belle-of-the-Country  the  pret- 
tier? ” 

“ Reverend  Sir,  as  is  the  burnt  she-monkey  compared  to 
Belle-of-the-Country,  so  is  Belle-of-the-Country  compared  to 
these.” 

“ Well,  Nanda,  what  then  ? ” 

“ Reverend  Sir,  what  does  one  do  to  obtain  these  celestial 
nymphs  ? ” 

“ By  performing  the  duties  of  a monk  does  one  obtain 
these  nymphs.” 

“ Reverend  Sir,  if  The  Blessed  One  will  be  my  guarantee 
that  if  I perform  the  duties  of  a monk,  I shall  obtain  these 
nymphs,  I will  perform  the  duties  of  a monk.” 

“ Do  so,  Nanda.  I am  your  guarantee.” 

Thus  did  the  elder  take  The  Tathagata  as  guarantee  in 
the  presence  of  the  assembled  gods.  Then  he  said, 

“ Reverend  Sir,  do  not  delay.  Come,  let  us  go.  I will 
perform  the  duties  of  a monk.” 

Then  The  Teacher  returned  with  him  to  Jetavana 
monastery ; and  the  elder  began  to  perform  the  duties  of  a 
monk. 

“ Sariputta,”  said  then  The  Teacher,  addressing  the  Cap- 
tain of  the  Doctrine,  “ my  youngest  brother,  Nanda,  took  me 


2/2 


III.  Karma  and  Rebirth. 


as  guarantee  for  some  celestial  nymphs  in  the  presence  of  the 
gods  assembled  in  the  Heaven  of  the  Suite  of  the  Thirty- 
tliree.” 

Thus  he  told  him.  And  in  the  same  way  he  told  it  to 
i\Iaha-Moggallana  the  elder,  to  INIaha-Kassapa  the  elder,  to 
Anuruddha  the  elder,  to  Ananda  the  elder  and  Treasurer 
of  the  Doctrine,  and  so  on  to  all  the  eighty  great  disciples, 
and  also  to  the  greater  part  of  the  other  priests. 

The  Captain  of  the  Doctrine,  Sariputta  the  elder,  then 
drew  near  to  Nanda  the  elder,  and  said, 

“ Is  it  true,  as  they  say,  brother  Nanda,  that  in  the  pres- 
ence of  the  gods  assembled  in  the  Heaven  of  the  Suite  of  the 
Thirty-tliree,  you  took  The  One  Possessing  the  Ten  Forces 
as  guarantee  for  some  celestial  nymphs,  if  you  performed  the 
duties  of  a monk  ? If  that  be  so,  is  not  your  chaste  religious 
life  all  for  the  sake  of  women?  all  for  the  sake  of  your  pas- 
sions ? What  is  the  difference  between  your  thus  doing  the 
duties  of  a monk  for  the  sake  of  women,  and  a laborer  who 
performs  his  work  for  hire  ? ” 

This  speech  put  the  elder  to  shame,  and  made  him  quite 
dispirited.  And  in  the  same  way  all  the  eighty  great  dis- 
ciples, and  the  remaining  priests  also,  shamed  the  venerable 
Nanda.  And  realizing  that  he  had  behaved  in  an  unworthy 
manner,  in  shame  and  remoree  he  summoned  up  his  heroism, 
and  attained  to  insight  and  to  saintship ; and  coming  to  The 
Teacher,  he  said, 

“ Reverend  Sir,  I release  The  Blessed  One  from  his 
promise.” 

Said  The  Teacher,  “ When  you  attained  to  saintship,  O 
Nanda,  I became  released  from  my  promise.” 

When  the  priests  heard  of  this  occurrence,  they  raised  a 
discussion  in  the  lecture-hall : 

“ Brethren,  how  amenable  to  admonition  is  Nanda  the 
elder!  One  admonition  was  sufficient  to  arouse  in  him 
shame  and  remorse,  so  that  he  performed  the  duties  of  a 
monk,  and  attained  to  saintship.” 

The  Teacher  came  and  inquired,  “ Priests,  what  now  is 
the  subject  of  your  discourse  ? ” 


§55.  Virtue  is  its  own  Reward. 


273 


And  they  told  him. 

“ Priests,  formerly  also,  and  not  now  for  the  first  time, 
was  Nanda  amenable  to  admonition.”  So  saying,  die  related 
the  hy-gone  occurrence  : — 

Once  upon  a time,  when  Brahmadatta  was  ruling  at 
Benares,  the  Future  Buddha  was  born  in  the  family  of 
an  elephant-trainer;  and  when  he  had  come  of  age,  and 
become  accomplished  as  an  elephant-trainer,  he  took  ser- 
vice under  a king  who  was  hostile  to  the  king  of  Bena- 
res. And  he  trained  the  state  elephant  until  it  was  very 
well  trained. 

Then  the  king  resolved  to  conquer  the  kingdom  of 
Benares,  and  taking  the  Future  Buddha  with  him,  and 
mounting  the  state  elephant,  with  a mighty  army  he  went 
to  Benares,  and  surrounded  the  place.  Then  he  sent  a 
letter  to  the  king,  saying,  “ Give  me  the  kingdom,  or  give 
me  battle.” 

Brahmadatta  resolved  to  give  battle  ; and  having  manned 
the  walls,  the  watch-towers,  and  the  gates,  he  did  so. 

His  enemy  had  his  state  elephant  armed  with  a defen- 
sive suit  of  mail,  put  on  armor  himself,  and  mounted  on  the 
elephant’s  shoulders.  “ I will  break  into  the  city,  kill  my 
enemy,  and  take  possession  of  the  kingdom.”  With  this 
thought  he  seized  a sharp  goad,  and  urged  the  elephant  in 
the  chrection  of  the  city. 

But  the  elephant,  when  he  saw  the  hot  mud,  the  stones 
from  the  catapults,  and  the  various  kinds  of  missiles  thrown 
by  the  defenders,  did  not  dare  to  advance,  but  retreated  in 
mortal  terror. 

Then  his  trainer  drew  near : “ Old  fellow,”  said  he,  “ you 
are  a hero,  a strider  over  battle-fields.  Retreat  at  such  a 
time  is  not  worthy  of  you.”  And  thus  admonishing  the 
elephant,  he  pronounced  the  following  stanzas : — 

“ A strider  over  battle-fields, 

A hero,  strong  one,  art  thou  called. 

Why,  then,  behemoth,  dost  retreat 
On  coming  near  the  gateway  arch? 

18 


274 


III.  Kav7tia  and  Rebirth. 


lJ.ii.9S5 


‘ ‘ Break  down  in  haste  the  great  cross-bar ! 

The  city-pillars  take  away ! 

And  crashing  through  the  gateway  arch, 

Enter,  behemoth,  quickly  in  ! ” 

The  city-pillars  take  away;  — In  front  of  city  gates  are  piUars  buried 
eight  or  sixteen  feet  of  their  length  in  the  ground  to  make  them  immov- 
able : the  command  is  to  quickly  puU  these  up. 

This  one  admonition  was  sufficient.  For  when  the  ele- 
phant heard  it,  he  turned  back,  twisted  his  trunk  round  the 
city-pillars,  and  pulled  them  up  like  so  many  mushrooms. 
Then,  crashing  down  the  gateway  arch,  and  forcing  the 
cross-bar,  he  broke  his  way  into  the  city,  captured  the  king- 
dom, and  gave  it  to  his  master. 

When  The  Teacher  had  given  this  doctrinal  instruction, 
he  identified  the  characters  of  the  Birth-Story  : 

“ In  that  existence  the  elephant  was  Nanda,  the  king  was 
Ananda,  while  the  elephant-trainer  was  I myself.” 

The  Birth-Story  of  the  Strider  over  Battle-fields. 


§ 56.  THE  HARE-MARK  IN  THE  MOON. 

Translated  from  the  Jataka  (iii.  5P«),  and  constituting  Birth-Story  316. 

“ Some  red-fish  have  I,  seven  in  all.'"  Tins  was  related  by 
The  Teacher  while  dwelling  in  Jetavana  monastery ; and  it 
was  concerning  a donation  of  all  the  requisites  to  the  congre- 
gation of  the  priests. 

It  seems  that  a householder  of  Savattlu  prepared  a dona- 
tion of  all  the  requisites  for  The  Buddha  and  for  the  Order. 
At  the  door  of  his  house  he  had  a pavilion  built  and  gotten 
ready,  and  having  imdted  The  Buddlia  and  the  congregation 
of  the  priests,  he  made  them  sit  doAvn  on  costly  seats  which 
had  been  spread  for  them  in  the  pavilion,  and  gave  them  an 
excellent  repast  of  savorj-  dishes.  Then  he  in^-ited  them 
again  for  the  next  day,  and  again  for  the  next,  until  he  had 


J.iii.51^®] 


§56.  The  Hare- Mark  in  the  Moon. 


275 


invited  them  seven  times.  And  on  the  seventh  day  he  made 
the  donation  of  all  the  requisites  to  The  Buddha  and  to  five 
hundred  priests. 

At  the  end  of  the  breakfast  The  Teacher  returned  thanks 
and  said, 

“La}Tnan,  it  is  fitting  that  you  thus  manifest  a hearty 
zeal ; for  this  alms-giving  was  also  the  custom  of  the  wise  of 
old  time.  For  the  wise  of  old  time  surrendered  their  own 
lives  to  chance  suppliants,  and  gave  their  own  flesh  to  be 
eaten.” 

Then,  at  the  request  of  the  householder,  he  related  the 
by-gone  occurrence : — 

Once  upon  a time,  when  Brahmadatta  was  ruling  at 
Benares,  the  Future  Buddha  was  born  as  a hare,  and  dwelt 
in  a wood.  Now  on  one  side  of  this  wood  was  a mountain,  on 
another  a river,  and  on  another  a border  village.  And  there 
were  three  other  animals  that  were  his  comrades  — a mon- 
key, a jackal,  and  an  otter.  These  four  wise  creatures  dwelt 
together,  catching  their  prey  each  in  his  own  hunting  ground, 
and  at  night  resorting  together.  And  the  wise  hare  would 
exhort  the  other  three,  and  teach  them  the  Doctrine,  sajdng, 
“ Give  alms,  keep  the  precepts,  and  observe  fast-days.”  Then 
the  three  would  approve  of  his  admonition,  and  go  each  to 
his  own  lair  in  the  thicket,  and  spend  the  night. 

Time  was  going  by  in  this  manner,  when  one  day  the 
Future  Buddha  looked  up  into  the  sky  and  saw  the  moon, 
and  perceived  that  the  next  day  would  be  fast-day.  Then 
said  he  to  the  others, 

“ To-morrow  is  fast-day.  Do  you  three  keep  the  precepts 
and  observe  the  day;  and  as  alms  given  while  keeping  the 
precepts  bring  great  reward,  if  any  suppliants  present  them- 
selves, give  them  to  eat  of  your  own  food.” 

“Very  well,”  said  they,  and  passed  the  night  in  their 
lairs. 

On  the  next  day  the  otter  started  out  early,  and  went  to 
the  banks  of  the  Ganges  to  hunt  for  prey.  Now  a fisherman 
had  caught  seven  red-fish  and  strung  them  on  a vine,  and 


2/6 


III.  Karma  and  Rebirth. 


[J.iii.521^ 


buried  tbem  in  the  sand  on  the  banks  of  the  Ganges,  and  had 
then  gone  on  down-stream  catching  fish  as  he  went.  The 
otter  smelt  the  fishy  odor,  and  scraping  away  the  sand,  per- 
ceived the  fish  and  drew  them  out.  Then  he  called  out  three 
times,  “Does  any  one  own  these?”  and  when  he  saw  no 
owner,  he  bit  hold  of  the  vine  with  his  teeth,  and  cbew  them 
to  his  lair  in  the  thicket.  There  he  lay  do^\^l,  remembering 
that  he  was  keeping  the  precepts,  and  thinking,  “ I will  eat 
these  at  the  proper  time.” 

And  the  jackal  also  went  out  to  hunt  for  prey,  and  found 
in  the  hut  of  a field-watcher  two  spits  of  meat,  and  one 
iguana,  and  a jar  of  sour  cream.  Then  he  called  out  tlu-ee 
times,  “ Does  any  one  own  these  ? ” and  when  he  saw  no 
owner,  he  placed  the  cord  that  served  as  a handle  for  the  jar 
of  sour  cream  about  his  neck,  took  hold  of  the  spits  of  meat 
and  of  the  iguana  with  his  teeth,  and  brought  them  home, 
and  placed  them  in  his  lair  in  the  thicket.  Then  he  lay 
down,  remembering  that  he  was  keeping  the  precepts,  and 
thmking,  “I  will  eat  these  at  the  proper  time.” 

And  the  monkey  also,  entering  the  forest,  fetched  home  a 
bunch  of  mangoes,  and  placed  them  in  his  lair  in  the  thicket. 
Then  he  lay  down,  remembering  that  he  was  keeping  the  pre- 
cepts, and  thinking,  “ I -wdll  eat  these  at  the  proper  time.” 

The  Future  Buddlia,  however,  remained  in  his  thicket, 
thinking,  “ At  the  proper  time  I vill  go  out  and  eat  dabba-^ 
grass.”  Then  he  thought, 

“ If  any  suppliants  come,  they  vdll  not  want  to  eat  grass, 
and  I have  no  sesamum,  rice,  or  other  such  food.  If  any  sup- 
pliant comes,  I will  give  him  of  my  own  flesh.” 

Such  fieriness  of  zeal  in  keeping  the  precepts  caused  the 
marble  throne  of  Sakka  to  grow  hot.  Then,  looking  care- 
fully, Sakka  discovered  the  cause,  and  proposed  to  liimself 
to  try  the  hare.  And  disguised  as  a Brahman,  he  went  first 
to  the  lair  of  the  otter. 

“ Brahman,  why  stand  you  there  ? ” said  the  otter. 

Said  he,  “ Paudit,  if  I could  but  get  something  to  eat,  I 


1 Xame  of  various  kinds  of  grasses  used  for  sacrificial  purposes. 


J-iii-53*®] 


§56.  The  Hare-Mark  in  ihe  Moon. 


277 


would  keep  fast-day  vows,  and  perform  the  duties  of  a 
monk.” 

“Very  well,”  said  the  otter;  “I  will  give  you  food.” 
And  he  addressed  him  with  the  first  stanza: 

“ Some  red-fish  have  I,  seven  in  aU, 

Found  sti’anded  on  the  river  bank. 

All  these,  O Brahman,  are  my  own  ; 

Come  eat,  and  dwell  within  this  wood.” 

“ I will  return  a little  later,”  said  the  Brahman ; “ let  the 
matter  rest  until  to-morrow.” 

Then  he  went  to  the  jackal.  And  the  latter  also  asking, 
“ Why  stand  you  there  ? ” the  Brahman  answered  the  same 
as  before. 

“Very  well,”  said  the  jackal;  “I  will  give  you  some 
food.”  And  he  addressed  him  with  the  second  stanza : 

“ A watchman  guards  the  field  close  by. 

His  supper  have  I ta’en  away ; 

Two  spits  of  meat,  iguana  one. 

One  dish  of  butter  clarified. 

All  these,  O Brahman,  are  my  own ; 

Come  eat,  and  dwell  within  this  wood.” 

“ I will  return  a little  later,”  said  the  Brahman ; “ let  the 
matter  rest  until  to-morrow.” 

Then  he  went  to  the  monkey.  And  the  latter  also  ask- 
ing, “ Why  stand  you  there  ? ” the  Bralmian  answered  the 
same  as  before. 

“Very  well,”  said  the  monkey;  “I  will  give  you  some 
food.”  And  he  addressed  him  with  the  third  stanza: 

“ Ripe  mangoes,  water  clear  and  cold. 

And  cool  and  pleasant  woodland  shade  — 

All  these,  O Brahman,  are  my  own ; 

Come  eat,  and  dwell  within  this  wood.” 

“I  will  return  a little  later,”  said  the  Brahman;  “ let  the 
matter  rest  until  to-morrow.” 

Then  he  went  to  the  wise  hare.  And  he  also  asking. 


III.  Karma  and  Rebirth. 


IJ.iii.s421 


278 

“ Why  stand  you  there?”  the  Brahman  answered  the  same 
as  before. 

The  Future  Buddha  was  delighted.  “Brahman,”  said  he, 
“ you  have  done  well  in  coming  to  me  for  food.  To-day  I 
■null  give  alms  such  as  I never  gave  before ; and  you  will 
not  have  broken  the  precepts  by  destrojing  life.  Go,  my 
friend,  and  gather  wood,  and  when  you  have  made  a bed  of 
coals,  come  and  tell  me.  I will  sacrifice  my  life  by  jumping 
into  the  bed  of  live  coals.  And  as  soon  as  my  body  is  cooked, 
do  you  eat  of  my  flesh,  and  perform  the  duties  of  a monk.” 
And  he  addressed  him  with  the  fourth  stanza  : 

“ The  hare  no  seed  of  sesamum 

Doth  own,  nor  beans,  nor  winnowed  rice. 

But  soon  my  flesh  this  fire  shall  roast ; 

Then  eat,  and  dwell  within  this  wood.” 

WTien  Sakka  heard  this  speech,  he  made  a heap  of  live 
coals  by  liis  superhuman  power,  and  came  and  told  the 
Future  Buddha.  The  latter  rose  from  his  couch  of  dahba- 
grass,  and  went  to  the  spot.  And  saying,  “ If  there  are  any 
insects  in  my  fur,  I must  not  let  them  die,”  he  shook  himself 
three  times.  Then  throwing  his  whole  body  into  the  jaws  of 
his  liberality,  he  jumped  into  the  bed  of  coals,  as  delighted 
in  mind  as  a royal  flamingo  when  he  alights  in  a cluster  of 
lotuses.  The  fh-e,  however,  was  imahle  to  make  hot  so  much 
as  a hair-pore  of  the  Future  Buddha’s  body.  He  felt  as  if  he 
had  entered  the  abode  of  cold  above  the  clouds. 

Then,  addressing  Sakka,  he  said, 

“Brahman,  the  fh-e  you  have  made  is  exceeding  cold, 
and  is  not  able  to  make  hot  so  much  as  a hair-pore  of  my 
body.  "UTiat  does  it  mean  ? ” 

“ Pandit,  I am  no  Brahman ; I am  Sakka,  come  to  try 
you.” 

“ Sakka,  your  efforts  are  useless ; for  if  aU  beings  who 
dwell  in  the  world  were  to  try  me  in  respect  of  my  liberality, 
they  would  not  discover  in  me  any  unwillingness  to  give.” 
Thus  the  Future  Buddha  thundered. 

“ Wise  hare,”  said  then  Sakka,  “ let  your  virtue  be  pro- 


J.iii.SS'^] 


§56.  The  Hare-Mark  in  the  Moon. 


279 


claimed  to  the  end  of  this  world-cycle.”  And  taking  a moun- 
tain, he  squeezed  it,  and  with  the  juice  cbew  the  outline  of 
a hare  in  the  chsk  of  the  moon.  Then  in  that  wood,  and  in 
that  tliicket,  he  placed  the  Future  Buddha  on  some  tender 
dabba-grass,  and  taking  leave  of  him,  departed  to  his  own 
celestial  abode. 

And  these  four  wise  ereatru'es  lived  happily  and  harmo- 
niously, and  kept  the  precepts,  and  observed  fast-days,  and 
passed  away  according  to  their  deeds. 

When  The  Teacher  had  given  this  instruction,  he  ex- 
pounded the  truths,  and  identified  the  characters  of  the 
Birth-Story : [At  the  close  of  the  exposition  of  the  truths, 

the  householder  who  had  given  all  the  requisites  became 
established  in  the  fruit  of  conversion.] 

“ In  that  existence  the  otter  was  Ananda,  the  jackal  was 
Moggallana,  the  monkey  was  Sariputta,  while  the  wise  hare 
was  I myself.” 


The  Hare  Birth-Storj. 


CHAPTER  IV. 


MEDITATION  AND  NIRVANA. 
iNTKODtJCTOEY  DiSCOUKSE. 

Peotestant  Cliristianity  teaches  salvation  by  faith ; 
while  Bucldliism  places  its  greatest  reliance  in  meditation. 
And  it  is  not  strange  that  the  methods  of  the  two  religions 
should  he  so  different,  when  we  consider  the  very  different 
meanings  attached  by  Buddhists  and  Christians  to  the  word 
‘ salvation,’  — the  latter  wishing  to  be  saved  from  sin  and  hell, 
the  former  from  karma  and  rebirth. 

The  Buddha  analyzes  man  and  tilings  inanimate,  and  finds 
nothing  that  is  permanent,  but  only  the  concrete  and  the 
perishable.  All  karma,  he  says,  is  performed  under  the  influ- 
ence of  greed  after  some  desired  object  with  hatred  of  that 
which  is  not  wanted,  and  of  infatuation  or  delusion  of  mind 
that  causes  one  to  believe  that  satisfaction  will  result  when 
the  object  is  attained.  Now  all  these  objects  after  winch  one 
strives  are  necessarily  more  or  less  concrete  and  definite,  and 
the  concrete  and  the  definite  are  not  satisfying  to  the  reflec- 
tive mind.  Every  tliinking  man  endeavors  to  pass  from  the 
things  which  are  seen  and  temporal  to  something  wliich  is 
unseen  and  wliich  he  can  picture  to  liimself  as  eternal.  Now 
it  is  to  be  observed  that  when  we  endeavor  to  pass  in  thought 
from  the  transitory  and  the  phenomenal  to  sometliing  more 
permanent  and  real  we  trj^  to  compass  our  object  by  passing 
from  the  concrete  to  the  abstract.  We  try  to  reduce  the  mul- 
tiplicity of  phenomena  to  a few  heads,  and  the  more  general 


Introductory  Discourse. 


281 

we  can  make  these  heads,  the  nearer  we  seem  to  come  to  infi- 
nite or  everlasting  verity.  But  what  we  gain  in  extension  we 
lose  in  intension,  and  the  nearer  does  oiu’  conception  approach 
to  being  a conception  of  notlung  at  all.  The  Buddha  evi- 
dently saw  this ; but  as  negation  was  what  he  was  striving  for, 
he  considered  he  had  found  the  way  to  salvation,  and  hence 
we  have  his  elaborate  system  of  meditation.  But  I ought  to 
say  that  ‘ meditation  ’ is  here  a very  clumsy  word,  and  does  not 
properly  cover  all  the  ground.  The  meditations  of  the  Bud- 
dlfists  were  not  simple  reflections  on  abstract  subjects,  but 
trances  of  seK-hypnotism  as  well,  in  winch  they  tried  to  bring, 
not  merely  the  conceptions  of  the  nfind,  but  also  the  emotions 
and  feelings  of  the  heart  to  rarefied  generalizations. 

The  process  appears  to  me  to  resemble  the  mathematical 
one  wherein  a number  of  terms  plus  and  minus  consisting  of 
a,  &,  c,  and  a?,  y,  2;,  are  grouped  into  one  member  of  an  equa- 
tion and  compared  to  zero  in  the  other,  with  zero  of  course  as 
the  result.  The  various  activities,  or  karma,  by  virtue  of 
which  the  series  composing  the  supposed  Ego,  or  supposed 
reality  of  tlfings,  are  perpetuated,  are  the  terms  consisting  of 
a,  &,  c,  etc.  of  the  mathematical  problem.  By  meditation  an 
equation  is  made  between  this  karma  and  nullity  whereby 
subjective  terms  find  themselves  willed  out,  and  only 
nothingness  remains.  In  other  words,  if  you  tlfink  of  noth- 
ing you  do  not  tlfink.  This  nothingness  when  temporary  is 
a trance  ; when  permanent.  Nirvana.  See  § 78  5,  compared 
with  388  and  389. 

Now  the  search  after  a Nirvana,  or  release  from  the  miseries 
of  rebirth,  was  not  a peculiarity  of  Gotama,  but  was  a com- 
mon striving  of  the  age  and  country  in  which  he  lived,  and 
many  methods  of  acquiring  the  desired  end  were  in  vogue. 
In  the  selection  which  I have  entitled  The  Summum  Bonmn 
it  is  described  how  dissatisfied  The  Buddlra  was  with  what 


282 


Meditation  and  Nirvana. 


had  been  taught  him  on  the  subject,  the  reason  being,  that 
though  the  foidj  subjects  of  meditation  and  the  four  trances 
were  good  to  diminish  passion  and  to  lead  one  from  the  do- 
minion of  the  senses  into  the  realm  of  form  or  even  to  bring 
one  to  the  still  more  abstract  realm  of  formlessness,  yet  as 
long  as  ignorance  was  allowed  to  remain,  desire  and  hence 
misery  was  liable  to  recur.  He  therefore  superadded  an  in- 
tellectual discipline  intended  to  imbue  the  minds  of  his  fol- 
lowers, not  merely  with  the  persuasion  that  there  is  misery  in 
the  world,  that  this  or  that  thing  is  evil,  but  that  in  the  very 
nature  and  constitution  of  things  no  good  is  anywhere  pos- 
sible, inasmuch  as  the  Three  Characteristics  inhere  in  all 
things.  Buddhaghosa,  therefore,  puts  the  forty  subjects  of 
meditation  and  their  resulting  trances  into  a category  by 
themselves,  as  being  all  good  but  not  necessarily  resulting 
in  the  complete  extirpation  of  desire  and  release  from  being. 
This  discipline  he  calls  Concentration,  and  the  resulting  four 
trances  and  the  foirr  formless  states  he  calls  the  eight  attain- 
ments. But  Wisdom,  or  the  intellectual  discipline,  lies  in 
the  mastery  of  the  Four  Xoble  Truths,  of  Dependent  Origina- 
tion already  discussed,  and  of  much  else  besides,  but  above 
aU  in  the  application  of  the  Tlmee  Characteristics  to  the  ele- 
ments of  being.  To  tins  discipline  belongs  one  trance,  a 
ninth  attainment  or  hypnotic  state,  called  the  Trance  of 
Cessation.  The  whole  Visuddhi-Magga  (Way  of  Purity  or 
Salvation)  consists  of  a consideration  of  these  two  disciplines 
with  Conduct  as  the  foundation.  Conduct  constitutes  Part  I, 
and  comprises  the  first  two  chapters ; Concentration,  Part  II, 
and  comprises  chapters  III-XII ; while  Wisdom  is  treated  of 
tliroughout  the  rest  of  the  book,  that  is.  Part  III  or  Chapters 
XIII-XXIII.  There  are  thus  nine  attainments  or  hypnotic 
states  in  the  Buddhist  system  of  meditation.  And  these 
trances  were  not  merely  of  importance  to  learners,  as  a means 


Introductory  Discourse. 


283 


for  arriving  at  Nirvana;  but,  the  temporary  release  they 
afforded  from  the  sense-perceptions  and  the  concrete  was 
so  higldy  esteemed,  that  they  were  looked  upon  as  luxuries 
and  enjoyed  as  such  by  the  saints  and  by  The  Buddha 
himself. 

The  Four  Intent  Contemplations  have  always  seemed  to 
me  to  be  a sort  of  compendium  or  manual  of  meditation,  a 
vade-^iecum,  as  it  were.  They  comprise  both  meditations  be- 
longing to  Concentration  (thus  supplementing  what  we  give 
under  that  head)  and  also  to  Wisdom.  The  entire  aim  of 
such  introspection  is  to  get  rid  of  the  idea  that  any  of  the 
bodily  or  mental  functions  presuppose  an  Ego ; and  the  truth 
thus  discovered  is  then  applied  to  all  sentient  beings.  The 
Cemeteries,  of  the  First  Intent  Contemplation,  also  treated  of 
under  the  name  of  the  Impurities  in  “ Beauty  is  but  Skin- 
deep,”  merit  particular  notice  as  they  well  illustrate  the  men- 
tal attitude  that  The  Buddlia  inculcates  in  his  disciples.  The 
Buddha  teaches  that  physical  beauty  is  a glamoui’  existing 
entirely  in  the  mind  of  the  one  who  sees  it.  The  real  truth 
is  that  taught  by  anatomy  ; namely,  that  the  supposed  beauti- 
ful object  is  a congeries  of  unclean  elements.  The  only  reason 
that  we  can  consider  any  one  as  beautiful  is  to  blind  our  eyes 
to  details  and  think  of  the  whole ; but  we  are  only  too  prone 
to  forget  that  there  is  notliing  to  be  beautiful  as  a whole. 

When  a priest  by  Concentration  has  etherealized  liis  aspir- 
ations, has  gotten  rid  of  all  desire  for  any  but  the  more  spirit- 
ual forms  of  existence,  and  has  then  by  Wisdom  become 
convinced  that  all  existence,  without  exception,  no  matter 
how  high  or  abstract,  is  transitory  and  evil,  he  is  then  pre- 
pared to  look  upon  Nirvana  as  a good.  The  subject  of  Nir- 
vana has  been  much  written  about  and  many  theories  have 
been  advanced  as  to  what  was  the  precise  teacliing  of  The 
Buddha  on  the  subject.  Now  a large  part  of  the  pleasure 


284 


Meditation  and  Nirvana. 


that  I have  experienced  in  the  study  of  Buddhism  has  arisen 
from  the  strangeness  of  what  I may  call  the  intellectual  land- 
scape. All  the  ideas,  the  modes  of  argument,  even  the  postu- 
lates assumed  and  not  argued  about,  have  always  seemed  so 
strange,  so  different  from  anything  to  which  I have  been 
accustomed,  that  I feel  all  the  time  as  though  walking  in 
fairjdand.  Much  of  the  charm  that  the  Oriental  thoughts 
and  ideas  have  for  me  appears  to  be  because  they  so  seldom 
fit  into  Western  categories.  Nirvana  is  an  illustration  of 
this ; and,  therefore,  all  short  and  compendious  definitions 
necessarily  leave  much  to  be  desired.  If  it  be  said  that  Nir- 
vana is  a getting  rid  of  the  round  of  rebiidh,  that  is  perfectly 
correct ; but  then,  we  do  not  beheve  in  repeated  rebirth.  Nor 
can  we  call  it  annihilation;  for  anniliilation  implies  some- 
tliinof  to  be  annihilated,  whereas  Nirvana  occurs  when  the 
elements  that  constitute  the  stream  of  any  individual  exist- 
ence have  their  dependence  undermined  and  hence  cease  to 
originate.  If,  again,  it  be  said  that  it  is  a getting  rid  of  the 
threefold  fire  of  lust,  hatred,  and  infatuation,  that  is  also  a 
correct  definition ; but  it  is  rather  an  ethical  than  a philosophi- 
cal one,  and  implies  a pessimistic  view  of  life  of  which  we 
Occidentals  have  but  little  conception.  But  I hope  that  in 
the  two  pre^dous  chapters  and  in  the  present  one  I have  been 
successful  in  giving  the  native  point  of  view  of  what  the 
religious  problem  really  is  of  man’s  relation  to  the  universe  ; 
for  I conceive  that  Nirvana  can  only  be  properly  understood 
by  a tolerably  thorough  comprehension  of  the  philosophy  of 
which  it  is  the  climax  and  the  cap-stone. 


Vis.i] 


§57.  T)ie  Way  of  Purity. 


285 


§ 57.  THE  WAY  OF  PURITY. 

Translated  from  the  Visuddhi-Magga  (chap.  i.). 

Therefore  has  The  Blessed  One  said : 

“ What  man  his  conduct  guardeth,  and  hath  wisdom, 

And  thoughts  and  wisdom  traiueth  well, 

The  sti’enuous  and  the  able  priest, 

He  disentangles  all  this  snarl.” 

When  it  is  said  hath  wisdom,  there  is  meant  a wisdom  for 
which  he  does  not  need  to  strive.  For  it  comes  to  him  through 
the  power  of  his  deeds  in  a former  existence. 

The  strenuous  and  the  ahle  priest.  Perseveringly  by 
means  of  the  above-mentioned  heroism,  and  intelligently 
thi-ough  the  force  of  his  wisdom,  should  he  guard  his  con- 
duct, and  train  liimself  in  the  quiescence  and  insight  indi- 
cated by  the  words  thoughts  and  wisdom. 

Thus  does  The  Blessed  One  reveal  the  Way  of  Purity 
under  the  heads  of  conduct,  concentration,  and  wisdom. 
Thus  does  he  indicate  the  three  disciplines,  a thiice  noble 
religion,  the  advent  of  the  threefold  knowledge  etc.,  the 
avoidance  of  the  two  extremes  and  the  adoption  of  the  mid- 
dle course  of  conduct,  the  means  of  escape  from  the  lower 
and  other  states  of  existence,  the  thi-eefold  abandonment  of 
the  corruptions,  the  three  hostilities,  the  purification  from  the 
three  corruptions,  and  the  attainment  of  conversion  and  of 
the  other  degrees  of  sanctification. 

And  how? 

By  conduct  is  indicated  the  discipline  in  elevated  con- 
duct ; by  concentration,  the  discipline  in  elevated  thoughts ; 
and  by  wisdom,  the  discipline  in  elevated  wisdom. 

By  conduct,  again,  is  indicated  the  nobleness  of  this  relig- 
ion in  its  beginning.  The  fact  that  conduct  is  the  beginning 
of  this  religion  appears  from  the  passage,  “ What  is  the  first  of 
the  meritorious  qualities  ? Purity  of  conduct.”  And  again 
from  that  other,  which  begins  by  saying,  “ It  is  the  non- 


286 


IV.  Meditation  and  Nirvana. 


[Vis.i 


performance  of  any  wickedness.”  And  it  is  noble  because 
it  entails  no  remorse  or  other  like  evils. 

By  concentration  is  indicated  its  nobleness  in  the  middle. 
The  fact  that  concentration  is  the  middle  of  this  religion 
appears  fi'om  the  passage  which  begins  by  sajing,  “ It  is  rich- 
ness in  merit.”  It  is  noble  because  it  brings  one  into  the 
possession  of  the  magical  power's  and  other  blessings. 

By  wisdom  is  indicated  its  nobleness  at  the  end.  The 
fact  that  wisdom  is  the  end  of  tlris  religion  appeal's  from  the 
passage, 

“ To  cleanse  and  purify  the  thoughts, 

’Tis  this  the  holy  Buddhas  teach,” 

and  from  the  fact  that  there  is  nothing  higher  than  wisdom. 
It  is  noble  because  it  brmgs  about  imperturbability  whether 
in  respect  of  things  pleasant  or  unpleasant.  As  it  is  said : 

‘ ‘ Even  as  the  dense  and  solid  rock 
Cannot  be  stirred  by  wind  and  storm ; 

Even  so  the  wise  cannot  be  moved 
By  voice  of  blame  or  voice  of  praise.” 

By  conduct,  again,  is  indicated  the  advent  of  the  threefold 
knowledge.  For  by  \drtuous  conduct  one  acquii'es  the  three- 
fold knowledge,  but  gets  no  fiu'ther.  By  concentration  is 
indicated  the  advent  of  the  Six  High  Porvei's.  For  by  con- 
centration one  acquires  the  Six  High  Powers,  but  gets  no 
further.  By  wisdom  is  inchoated  the  advent  of  the  four  ana- 
Ij-tical  sciences.  For  by  wisdom  one  acquires  the  four  ana- 
lytical sciences,  and  in  no  other  way. 

By  conduct,  again,  is  inchoated  the  avoidance  of  the 
extreme  called  sensual  gratification ; by  concentration,  the 
avoidance  of  the  extreme  called  self-torture.  By  wisdom  is 
indicated  the  adoption  of  the  middle  course  of  conduct. 

By  conduct,  again,  is  inchoated  the  means  of  escape  from 
the  lower  states  of  existence ; by  concentration,  the  means  of 
escape  from  the  realm  of  sensual  pleasure ; by  wisdom,  the 
means  of  escape  from  every  form  of  existence. 

By  conduct,  again,  is  inchcated  the  abandonment  of  the 


Vis.i] 


§57.  The  Way  of  Purity. 


287 


corruptions  through  the  cultivation  of  their  opposing  w- 
tues ; by  concentration,  the  abandonment  of  the  corruptions 
through  their  avoidance ; by  wisdom,  the  abandonment  of 
the  corruptions  through  their  extirpation. 

By  conduct,  again,  is  indicated  the  hostility  to  corrupt 
acts ; by  concentration,  the  hostility  to  corrupt  feelings ; by 
■wisdom,  the  hostility  to  corrupt  propensities. 

By  conduct,  again,  is  indicated  the  purification  from  the 
corruption  of  bad  practices;  by  concentration,  the  purifica- 
tion from  the  corruption  of  desire ; by  wisdom,  the  purifica- 
tion from  the  corruption  of  heresy. 

And  by  conduct,  again,  is  indicated  the  attainment  of 
conversion,  and  of  once  returning ; by  concentration,  the  at- 
tainment of  never  returning ; by  ■wisdom,  the  attainment  of 
saintship.  For  the  converted  are  described  as  “ Perfect  in 
the  precepts,”  as  like^ndse  the  once  returning ; but  the  never 
returning  as  “Perfect  in  concentration,”  and  the  saint  as 
“Perfect  in  wisdom.” 

Thus  are  indicated  the  tliree  disciplines,  a thidce  noble 
religion,  the  advent  of  the  threefold  knowledge  etc.,  the 
avoidance  of  the  two  extremes  and  the  adoption  of  the  mid- 
dle course  of  conduct,  the  means  of  escape  from  the  lower 
and  other  states  of  existence,  the  threefold  abandonment  of 
the  corruptions,  the  three  hostilities,  the  purification  from  the 
three  corruptions,  and  the  attainment  of  conversion  and  of 
the  other  degrees  of  sanctification ; and  not  only  these  nine 
triplets,  but  also  other  similar  ones. 

Now  although  this  Way  of  Purity  was  thus  taught  under 
the  heads  of  conduct,  concentration,  and  wisdom,  and  of  the 
many  good  qualities  comprised  in  them,  yet  this  with  exces- 
sive conciseness ; and  as,  consequently,  many  would  fail  to 
be  benefited,  we  here  give  its  exposition  in  detail. 


288 


IF.  Mediiation  and  Nirvana. 


[Vis.iii 


§ 58.  CONCENTRATION. 

§ 58  a.  — Translated  from  the  VisuddliiAIagga  (chap.  iii.). 

What  is  concentration?  Concentration  is  manifold  and 
various,  and  an  answer  which  attempted  to  be  exhaustive 
would  both  fail  of  its  purpose  and  tend  to  still  greater  con- 
fusion. Therefore  we  will  confine  oui’selves  to  the  meaning 
here  intended,  and  say  — Concentration  is  an  intentness  of 
meritorious  thoughts. 

§ 58  &.  — Translated  from  the  Anguttara-Nikaya  (iii.  88). 

And  what,  O priests,  is  the  discipline  in  elevated  concen- 
tration ? 

Whenever,  O priests,  a priest,  ha'vdng  isolated  liimself 
from  sensual  pleasures,  ha'ving  isolated  himself  from  demeri- 
torious traits,  and  still  exercising  reasoning,  still  exercising 
reflection,  enters  upon  the  first  trance,  which  is  produced  by 
isolation  and  characterized  by  joy  and  happiness ; when, 
through  the  subsidence  of  reasoning  and  reflection,  and  still 
retaining  joy  and  happiness,  he  enters  upon  the  second 
trance,  w'hich  is  an  interior  tranquilization  and  intentness 
of  thoughts,  and  is  produced  by  concentration ; when, 
tlirough  the  paling  of  joy,  indifferent,  contemplative,  con- 
scious, and  in  the  experience  of  bodily  happiness  — that  state 
which  eminent  men  describe  when  they  say,  “ Indifferent, 
contemplative,  and  living  happily”  — he  enters  upon  the 
thii’d  trance ; when,  through  the  abandonment  of  happiness, 
tlirough  the  abandonment  of  misery,  through  the  disappear- 
ance of  all  antecedent  gladness  and  grief,  he  enters  upon  the 
fourth  trance,  which  has  neither  misery  nor  happiness,  but  is 
contemplation  as  refined  by  indifference,  tliis,  O priests,  is 
called  the  discipline  in  elevated  concentration. 

§ 58  c.  — Translated  from  the  Anguttara-Nikaya  (ii.  3i“). 

What  advantage,  O priests,  is  gained  by  training  in  qui- 
escence? The  thoughts  are  trained.  And  what  advantage 
is  gained  by  the  training  of  the  thoughts?  Passion  is 
abandoned. 


jPTs’S4,2i®]  § 59-  The  Thirty-one  Grades  of  Being. 


289 


§ 59.  THE  THIRTY-ONE  GRADES  OF  BEING. 

Translated  from  the  Abhidhammattha-Sangaha  (v.  2-6,  and  10). 

The  realm  of  punishment,  the  realm  of  sensual  bliss,  the 
realm  of  form,  and  the  realm  of  formlessness  are  the  four 
realms.  The  realm  of  punishment  is  fourfold : hell,  the  brute 
class,  the  state  of  the  Manes,  the  Titan  host.  The  realm  of 
sensual  bliss  is  sevenfold : mankind,  the  Suite  of  the  F our 
Great  Kings,  the  Suite  of  the  Thirty-three,  the  Yama  Gods, 
the  Satisfied  Gods,  the  Gods  Who  Delight  in  Fasliioning,  the 
Gods  Who  Have  Control  of  Pleasures  Fashioned  by  Others. 
These  eleven  together  are  also  called  the  realm  of  sensual 
pleasure.  The  realm  of  form  is  sixteenfold : to  the  Retinue  of 
Brahma,  to  the  Priests  of  Brahma,  and  to  the  Great  Brahma 
Gods  access  is  had  through  the  first  trance ; to  the  Gods  of 
Limited  Splendor,  to  the  Gods  of  Immeasurable  Splendor,  and 
to  the  Rachant  Gods  access  is  had  through  the  second  trance ; 
to  the  Gods  of  Limited  Lustre,  to  the  Gods  of  Immeasurable 
Lustre,  and  to  the  Completely  Lustrous  Gods  access  is  had 
through  the  third  trance ; to  the  Ricldy  Rewarded  Gods,  to 
the  Gods  without  Perception,  and  to  the  Pure  Abodes  access 
is  had  thi’ough  the  fourth  trance.  There  are  five  of  these 
Pure  Abodes:  that  of  the  Aviha  [Effortless?]  Gods,  of  the 
Untroubled  Gods,  of  the  Easily  Seen  Gods,  of  the  Easily 
Seeing  Gods,  and  of  the  Sublime  Gods.  The  realm  of  form- 
lessness is  fourfold : that  of  the  infinity  of  space,  of  the  infin- 
ity of  consciousness,  of  nothingness,  and  of  neither  perception 
nor  yet  non-perception. 

None  unconverted  e’er  are  found 
To  dwell  within  the  Pure  Abodes, 

Nor  those  who  in  the  holy  life 
Are  in  the  first  or  second  path ; 

No  saints  ’mongst  those  perception-reft 
Nor  in  the  realms  of  punishment ; 

But  all  may  reach  the  other  states. 

Be  they  within  the  paths  or  not. 


19 


290 


IF.  Aleditation  atici  Nirvana. 


[jPTs’84,221* 


There  is  no  fixed  term  of  life  for  the  four  places  of  pun- 
ishment, or  for  mankind,  or  for  those  fallen  short  of  heaven, 
or  for  the  Titans.  But  for  the  Gods  of  the  Suite  of  the  Four 
Great  Kings  the  term  of  life  is  five  hundred  divine  years,  or, 
in  human  notation,  nine  million  years ; for  the  Gods  of  the 
Suite  of  the  Thirty-three  it  is  four  times  as  long,  for  the 
Yama  Gods  four  tinies  as  long  again,  for  the  Satisfied  Gods 
four  times  as  long  again,  for  the  Gods  Who  Delight  in  Fash- 
ioning four  times  as  long  again,  and  for  the  Gods  Who  Have 
Control  of  Pleasures  Fashioned  hy  Others  four  times  as  long 
again. 

Nine  hundred  and  a score  and  one 
Of  twice  five  times  a million  years. 

Plus  sixty  hundred  thousand  more 
The  life  of  Gods  Who  Have  Control. 

The  term  of  life  for  the  Gods  of  the  Retinue  of  Brahma 
is  the  third  part  of  a world-cycle,  for  the  Priests  of  Brahma 
it  is  half  a cycle,  for  the  Great  Brahma  Gods  a whole  cycle, 
for  the  Gods  of  Limited  Splendor  two  cycles,  for  the  Gods  of 
Immeasurahle  Splendor  four  cycles,  for  the  Rachant  Gods 
eight  cycles,  for  the  Gods  of  Limited  Lustre  sixteen  cycles, 
for  tlie  Gods  of  Immeasurahle  Lustre  tliirty-two  cycles,  for 
the  Completely  Lustrous  Gods  sixty-four  cycles,  for  the 
Riclily  Rewarded  Gods  and  for  the  Gods  without  Perception 
five  hundred  cycles,  for  the  Aviha  Gods  a thousand  cycles, 
for  the  Untroubled  Gods  two  thousand  cycles,  for  the  Easily 
Seen  Gods  four  thousand  cycles,  for  the  Easily  Seeing  Gods 
eight  thousand  cycles,  and  for  the  Sublime  Gods  sixteen 
thousand  cycles.  . . . The  length  of  life  of  the  gods  who 
make  their  abode  in  the  realm  of  the  infinity  of  space  is 
twenty  thousand  cycles,  of  the  gods  who  make  their  abode 
in  the  realm  of  the  infinity  of  consciousness  forty  thousand 
cycles,  of  the  gods  who  make  their  abode  in  the  realm  of 
nothingness  sixty  thousand  cycles,  and  of  the  gods  who  make 
their  abode  in  the  realm  of  neither  perception  nor  yet  non- 
perception eighty-four  thousand  cycles. 


jpts’84,24^2]  § 59.  The  Thirty-one  Grades  of  Being. 


291 


The  fii’st  trance,  by  wliich  access  is  had  to  the  realm  of 
form,  causes,  in  its  lowest  exercise,  rebirth  as  one  of  the 
Retinue  of  Brahma ; in  its  mean  exercise,  as  one  of  the 
Priests  of  Brahma ; in  its  Irighest  exercise,  as  one  of  the  Great 
Brahma  Gods.  In  like  manner,  the  second  and  third  trances, 
in  their  lowest  exercise,  cause  rebirth  as  one  of  the  Gods  of 
Limited  Splendor ; in  their  mean  exercise,  as  one  of  the  Gods 
of  Immeasurable  Splendor ; in  their  liighest  exercise,  as  one 
of  the  Radiant  Gods.  The  fourth  trance,  in  its  lowest  exer- 
cise, as  one  of  the  Gods  of  Limited  Lustre ; in  its  mean  exer- 
cise, as  one  of  the  Gods  of  Immeasurable  Lustre ; in  its 
highest  exercise,  as  one  of  the  Completely  Lustrous  Gods  ; and 
the  fifth  trance,  as  one  of  the  Riclily  Rewarded  Gods ; and,  if 
its  exercise  is  accompanied  by  loss  of  perception,  as  one  of 
the  Gods  without  PercejDtion.  Those,  however,  who  have 
attained  to  never  returning  are  reborn  in  the  Pure  Abodes, 
while  the  meritorious  exercises  by  which  access  is  had  to  the 
realm  of  formlessness  respectively  cause  rebirth  in  the  four 
grades  of  formless  gods. 


§ 60.  THE  FORTY  SUBJECTS  OF  MEDITATION. 

Translated  from  the  Visuddhi-Magga  (chap.  iii.). 

Therefore  in  respect  of  what  we  have  said : “ Must  adopt 
from  the  forty  subjects  of  meditation  some  one  adapted  to  liis 
character  ” — it  is  to  be  understood  that  these  subjects  of 
meditation  can  be  catalogued  in  ten  different  ways,  namely, 
in  respect  to  their  names,  in  respect  to  whether  they  fall 
short  of  the  trances  or  attain  them,  in  respect  to  the  partic- 
ular trance  induced,  . . . 

In  respect  to  their  names.  There  are  forty  subjects  of 
meditation.  As  it  has  been  said : 

“The  following  make  forty  subjects  of  meditation:  ten 
kasinas,  ten  impurities,  ten  reflections,  four  sublime  states, 
four  formless  states,  one  perception,  and  one  analysis.” 
Here  the  ten  kasinas  are  the  earth-kasina,  the  water- 


2Q2 


IV,  Meditation  and  Nirvana. 


[Vis.iii 


kasina,  the  fire-kasina,  the  wind-kasina,  the  dark-blue  kasina, 
the  yellow  kasina,  the  blood-red  kasina,  the  white  kasina,  the 
light  kasina,  the  limited-aperture  kasina. 

The  ten  impui’ities  are : a bloated  corpse,  a purple  corpse, 
a putrid  corpse,  a hacked-to-pieces  corpse,  a gnawed-to-pieces 
corpse,  a scattered-in-pieces  corpse,  a beaten-and-scattered- 
in-pieces  corpse,  a bloody  corpse,  a worm-infested  corpse,  a 
skeleton-corpse. 

The  ten  reflections  are : reflection  on  The  Buddlia,  reflec- 
tion on  the  Doctriue,  reflection  on  the  Order,  reflection  on 
conduct,  reflection  on  liberality,  reflection  on  the  gods,  the 
contemplation  of  death,  the  contemplation  of  the  body,  the 
contemplation  of  breathing,  reflection  on  quiescence. 

The  four  sublime  states  are : friendliness,  compassion,  joy, 
and  indifference. 

The  four  formless  states  are : the  realm  of  the  infinity  of 
space,  the  realm  of  the  infinity  of  consciousness,  the  realm  of 
nothingness,  and  the  realm  of  neither  perception  nor  yet  non- 
perception. 

The  one  perception  is  the  perception  of  the  loathsomeness 
of  nutriment. 

The  one  analysis  is  the  analysis  into  the  four  elements. 

Thus  are  they  to  he  catalogued  in  respect  to  their  names. 

In  respect  to  whether  they  fall  short  of  the  trances  or  attain 
them.  With  the  exception  of  the  contemplation  of  the  body 
and  of  the  contemplation  of  breathing,  the  remaining  eight 
reflections  with  the  perception  of  the  loathsomeness  of  nu- 
triment and  the  analysis  into  the  four  elements  are  the  ten 
subjects  of  meditation  which  fall  short  of  the  trances ; all  the 
others  attain  them.  Thus  in  respect  to  whether  they  fall 
short  of  the  trances  or  attain  them. 

In  respect  to  the  particular  trance  induced.  Of  those  that 
lead  to  attainment,  the  ten  kasinas  and  the  contemplation  of 
breathing  induce  all  the  four  trances ; the  ten  impurities  and 
the  contemplation  of  the  body,  the  first  trance ; the  first  three 
sublime  states,  the  fii’st  thi-ee  trances ; while  the  fourth  sub- 
lime state  and  the  four  formless  states  induce  all  four.  Thus 
in  respect  to  the  particular  trance  induced. 


Vis.iv] 


§ 6i.  The  Earth- Kasina. 


293 


§ 61.  THE  EARTH-KASINA. 

Translated  from  the  Visuddhi-Magga  (chap.  iv.). 

For  it  has  been  said  as  follows : 

“ He  who  adopts  the  earth-kasiua  obtains  the  mental  reflex 
through  the  instrumentality  of  earth  that  is  either  prepared 
or  else  not  prepared,  and  with  limits  not  without  limits,  with 
terminations  not  mthout  terminations,  with  boundary  lines 
not  without  boundary  lines,  Avith  a rim  not  without  a rim, 
and  of  the  size  of  a udnnowing  basket  or  of  a dish.  This 
mental  reflex  he  fii'mly  seizes  and  carefully  examines  and 
defines.  And  Avhen  he  has  fii’mly  seized  and  carefully 
examined  and  defined  that  mental  reflex,  he  sees  the  bless- 
ings to  be  derived  from  it,  and  what  a valuable  thing  it  is ; 
and  holding  it  in  liigh  esteem,  and  becoming  much  devoted 
to  it,  he  fastens  liis  mind  fii-mly  to  that  object,  thinking, 
‘Verily,  by  tliis  procedure  I shall  become  released  from  old 
age  and  death.’  And  he  ‘haAung  isolated  himself  from  sen- 
sual pleasures,  ha\dng  isolated  himself  from  demeritorious 
traits,  and  still  exercising  reasoning,  still  exercising  reflec- 
tion, enters  upon  the  first  trance,  which  is  produced  by 
isolation  and  characterized  by  joy  and  happiness.’  ” 

Here  the  person  who  in  some  previous  existence  retired 
from  the  world,  either  under  the  religion  of  a Buddlia,  or  to 
the  life  of  a seer,  and  by  means  of  the  earth-kasina  obtained 
the  four  or  the  five  trances,  — such  a person  of  merit  and 
potentiality  for  conversion  can  obtain  the  mental  refiex  by 
contemplating  unprepared  earth,  either  a plowed  field  or  a 
threshing-floor,  as  happened  in  the  case  of  IMallaka  the  elder. 
Trachtion  has  it  that  this  A^enerable  person  was  once  gazing 
at  a piece  of  plowed  ground,  and  obtained  a mental  reflex  of 
the  size  of  the  spot.  Generalizing  this  mental  reflex,  and 
obtaining  the  five  trances,  he  acquired  insight  based  on  those 
trances,  and  attained  to  saintship. 

He,  however,  who  has  not  had  this  initiation,  must  per- 
form his  kasina  in  accordance  with  instructions  receh^ed  from 


294 


IF.  Meditation  and  Nirvana. 


[Vis.iv 


Ms  preceptor  who  gave  him  Ms  subject  for  meditation,  takmg 
care  to  avoid  the  foxu’  imperfections  liable  to  occur  in  this 
kasina.  The  colors  dark-blue,  yellow,  blood-red,  and.  wMte 
are  imperfections  in  this  kasina.  Therefore,  m practising 
tliis  kasina,  one  must  avoid  clay  of  any  of  these  colors,  and 
use  light-red.  clay,  such  as  is  found  m the  bed  of  the  Ganges. 
And.  it  is  not  to  be  practised  in  the  middle  of  the  monastery, 
where  novices  and  others  pass  to  and  fro,  but  in  some  con- 
cealed spot  on  the  outskirts  of  the  monastery ; and  there, 
either  in  a cave,  or  in  a leaf-hut,  a movable  or  else  a fixed 
frame  must  be  constructed. 

In  constructing  a movable  frame,  a piece  of  cloth  or  a skin 
or  a mat  is  di’awn  over  four  sticks,  and  on  tMs  a circle  is 
made,  of  the  above-described,  dimensions,  of  well-kneaded 
clay  from  which  all  grass,  roots,  grit,  and  gravel  have  been 
removed.  TMs  is  placed  on  the  ground  and  gazed  at  in  pre- 
paring this  kasina. 

A fixed  frame  is  made  by  driving  stakes  into  the  ground, 
spreading  them  out  so  as  to  make  the  figui-e  of  a lotus-calj-x, 
and  then  weaving  them  together  with  vines. 

If  there  is  not  enough  clay,  other  material  may  be  placed 
underneath,  and  the  circle  then  made  on  top  of  clean  light- 
red  clay,  and  one  span  four  inches  in  diameter.  For  tMs 
was  the  size  intended  Avhen  it  was  said  that  it  should  be  of 
the  size  of  a winnowing  basket  or  of  a chsh.  The  phrases, 
however,  “Avith  limits  not  wfithout  limits”  etc.,  were  used 
AA'ith  reference  to  its  ha\dng  an  outline.  Having  made  it  of 
the  aboA'e-mentioned  size  and  outline,  he  must  not  smooth  it 
Avith  vegetable  juices,  as  that  would  discolor  it,  but  must  use 
water  from  a rock,  and  make  it  as  smooth  as  a th’um-head. 
Thereupon  he  must  sweep  the  place,  and  haAung  gone  for  a 
bath  and  returned,  he  must  sit  on  a well-strcAATi  and  ready- 
prepared  seat,  of  the  height  of  one  span  and  four  inches,  and 
at  a distance  of  two-and-a-half  cubits  from  the  kasina-circle. 
For  if  he  were  to  sit  further  off,  the  kasina-circle  would  not 
appear  plainly;  if  nearer,  the  imperfections  of  the  kasina- 
circle  would  be  visible  ; if  too  high,  he  would  haA^e  to  bend 
his  neck  to  look ; and  if  too  low,  Ms  knees  woidd  ache. 


Vis.iv] 


§ 6 1 . The  Earth- Kasina. 


295 


Having,  then,  taken  his  seat  as  above  described,  he  must 
first  think  over  the  wretchedness  of  sensual  pleasures,  with 
such  phrases  as,  “ Sensual  pleasures  are  wanting  in  savor,” 
etc.  And  having  thiis  conceived  a longing  for  indifference  to 
sensual  pleasui’es,  as  being  the  way  of  escape  from  them  and 
the  means  for  passing  beyond  all  misery,  he  must  then  incite 
in  himself  joy  and  gladness  by  reflecting  on  the  virtues  of  The 
Buddlia,  the  Doctrine,  and  the  Order ; and  with  the  highest 
respect  for  this  procedure,  as  being  the  method  employed  by 
all  the  Buddhas,  Private  Buddhas,  and  noble  disciples  to  gain 
indifference  to  sensual  pleasui’es,  he  must  put  forth  a strenu- 
ous effort,  and  say  to  himself,  “Verily,  by  tliis  method  I shall 
become  a partaker  of  the  sweet  blessings  of  isolation,”  and 
thus  seize  and  develop  the  mental  reflex  with  partially  and 
evenly  opened  eyes.  For  if  he  open  liis.eyes  too  wide,  they 
ache,  and  the  circle  appears  too  plainly,  and  he  consequently 
fails  of  the  mental  reflex.  If  he  open  his  eyes  too  little,  the 
circle  is  not  plain  enough,  and  the  thoughts  are  sluggish,  and 
in  this  way  also  he  fails  of  the  mental  reflex.  Therefore  he 
must  seize  and  develop  the  mental  reflex  with  partially  and 
evenly  opened  eyes,  as  if  looking  at  his  face  in  a mirror. 

He  must  not  consider  the  color  of  the  mental  reflex,  nor 
notice  peculiarities,  but  making  its  color  in  no  way  different 
from  that  of  the  original,  he  must  fix  his  mind  on  a predomi- 
nant characteristic,  and  attentively  consider  that.  He  must 
repeat  over  and  over  some  name  or  epithet  of  the  earth  suited 
to  liis  perception  of  it,  such  as,  “ broad  one,  big  one,  fertile 
one,  ground,  mine  of  wealth,  container  of  wealth,”  etc.  How- 
ever, “ broad  one  ” is  a well-known  name  ; therefore,  on 
account  of  its  being  well-known,  let  him  repeat,  “ broad  one, 
broad  one.” 

He  must  contemplate  the  circle,  sometimes  with  his  eyes 
open,  sometimes  with  them  shut;  and  thus  for  a hundred 
times,  or  for  a thousand  times,  or  even  more,  must  he  do  until 
the  securing  of  the  mental  reflex.  When  in  his  meditation 
the  circle  appears  equally  visible,  whether  his  eyes  are  open 
or  shut,  that  is  the  securing  of  the  mental  reflex.  When  this 
occurs,  he  must  no  longer  remain  seated  in  that  spot,  but 


296 


IF,  Mediiation  and  Nirvana. 


[Vis.iv 


must  return  and  seat  himself  in  his  lodging-place,  and  there 
go  on  with  Iris  meditation. 

In  order,  however,  to  avoid  being  delayed  by  the  necessity 
of  washing  his  feet,  he  must  endeavor  to  have  on  hand  some 
single-soled  sandals  and  a walking-stick.  Then,  if  his  feeble 
concentration  is  destroyed  by  some  untoward  event,  he  should 
slip  his  feet  into  his  sandals,  take  his  walking-stick,  and  go 
back  to  that  place,  and  after  obtaining  the  mental  reflex, 
return  and  develop  it,  seated  at  his  ease,  and  mull  it  over 
and  again  again,  and  engrain  it  into  his  mind. 

While  doing  this,  the  hinch’ances  are  checked,  the  corrup- 
tions become  assuaged,  the  mind  concentrates  itself  by  the 
concentration  of  the  neighborhood  degree,  and  the  imitative 
mental  reflex  is  obtained,  all  in  the  order  named. 

The  following  is  the  distinction  between  tliis  mental 
reflex  and  the  former,  called  the  securing  of  the  mental  reflex. 
In  the  securing  of  the  mental  reflex  any  imperfection  of  the 
kasina-circle  is  perceived.  The  imitative  mental  reflex,  like  a 
mirror  taken  from  one’s  scrip,  or  like  a polished  conch-shell, 
or  like  the  chsk  of  the  moon  issuing  from  the  clouds,  or  like 
cranes  in  the  clouds,  cleaves  the  securing  of  the  mental  reflex, 
and  issues  forth  a hundred,  a thousandfold  more  clear.  But 
tills  mental  reflex  has  no  color  nor  shape.  If  it  had,  it  would 
be  gross  and  discernible  to  the  eye,  tangible,  and  possessing 
the  Three  Characteristics.  But  no ; it  is  only  a reflex  exist- 
ing in  the  perception  of  the  person  practising  concentration. 
From  the  instant,  however,  it  appears,  the  hindrances  are 
checked,  the  corruptions  become  assuaged,  and  the  mind 
concentrates  itself  by  the  concentration  of  the  neighborhood 
degree. 

For  concentration  is  twofold:  neighborhood-concentra- 
tion,  and  attainment-concentration.  There  are  two  grada- 
tions in  the  achievement  of  concentration  by  the  mind ; that 
when  the  mind  is  in  the  neighborhood  of  the  trances,  and  that 
when  it  is  completely  in  them. 


Vis.i] 


§62.  Beauty  is  but  Skin-deep. 


297 


§ 62.  BEAUTY  IS  BUT  SKIN-DEEP. 

[The  Impurities.] 

§ 62  a.  — Translated  from  the  Visuddhi-Magga  (chap.  i.). 

With  Ms  eye  he  sees  forms : — He  sees  forms  witli  liis  eje- 
consciousness,  wliich  is  able  to  see  forms,  and  nrhicli  is  called 
by  the  name  of  its  instrument,  the  eye.  As  the  ancients  have 
said,  “ The  eye  does  not  see  forms,  inasmuch  as  it  is  not  the 
mind,  and  the  mind  does  not  see  forms,  inasmuch  as  it  is  not 
the  eye.  But  when  the  object  of  sense  meets  the  organ  of 
sense,  a person  sees  with  the  mind  by  means  of  the  sensitive- 
ness of  the  eye.”  The  phrase  to  “ see  with  the  eye  ” makes 
mention  only  of  the  instrument,  as  when  it  is  said,  “ He 
wounds  with  his  bow.”  Accordingly,  the  sense  is,  with  his 
eye-consciousness  he  sees  forms. 

But  takes  no  note  of  signs : — Either  signs  of  femininity,  or 
of  masculinity,  or  of  sensuous  beauty,  or  of  anything  else 
calculated  to  arouse  the  passions,  but  stops  short  at  what  he 
sees. 

Nor  of  minor  tokens : — He  takes  no  note  of  a person’s 
hand,  or  foot,  or  smile,  or  laugh,  or  conversation,  or  looking, 
or  gazing,  or  other  personal  characteristics  called  “ tokens,” 
because  they  betoken  and  reveal  the  passions.  Only  that 
which  is  real  does  he  note,  as  did  the  elder  INIaha-Tissa,  the 
hermit  of  Mt.  Cetiya. 

The  storj'  is  that  a certain  woman  had  married  into  a 
family  of  rank,  but  had  quarreled  with  her  husband,  and, 
decked  and  ornamented,  until  she  looked  like  a goddess,  had 
issued  forth  from  Anuradhapura,  early  in  the  morning,  and 
was  returning  home  to  her  family.  On  her  way  she  met  the 
elder,  as  he  was  on  his  way  from  Mt.  Cetiya  to  go  on  his 
begging-rounds  in  Anuradhapura.  And  no  sooner  had  she 
seen  him,  than  the  perversity  of  her  nature  caused  her  to 
laugh  loudly.  The  elder  looked  up  inquiringly,  and  observ- 


298 


IF.  Meditation  and  Alrvana. 


[Vis.i 


ing  her  teeth,  realized  the  impurity  of  the  hody,^  and  attained 
to  saintship.  Therefore  was  it  said : 

“ The  elder  gazed  upon  her  teeth, 

And  thought  upon  impurity ; 

And  ere  that  he  had  left  that  spot. 

The  stage  of  saintship  he  attained.” 

Then  came  her  husband,  follo'wing  in  her  footsteps,  and 
seeing  the  elder,  he  said  : 

“ Reverend  sir,  have  you  seen  a woman  pass  this  way  ? ” 

And  the  elder  said : 

“ TTas  it  a woman,  or  a man. 

That  passed  this  way  ? I cannot  tell. 

But  this  I know,  a set  of  bones 
Is  traveling  on  upon  this  road.” 

§ 62  h.  — Translated  from  the  Yisuddhi-Magga  (chap.  vi.). 

For  as  the  body  when  dead  is  repulsive,  so  is  it  also  when 
alive;  but  on  account  of  the  concealment  afforded  by  an 
adventitious  adornment,  its  repidsiveness  escapes  notice.  The 
body  is  in  reality  a collection  of  over  three  hundred  hones, 
and  is  framed  into  a whole  by  means  of  one  hundred  and 
eighty  joints.  It  is  held  together  by  nine  hundred  tendons, 
and  overlaid  by  nine  hundred  muscles,  and  has  an  outside 
envelope  of  moist  cuticle  covered  by  an  epidermis  full  of 
pores,  through  winch  there  is  an  incessant  oozing  and  trick- 
ling, as  if  from  a kettle  of  fat.  It  is  a prey  to  vermin,  the  seat 
of  disease,  and  subject  to  all  manner  of  miseries.  Through 
its  nine  apertures  it  is  always  discharging  matter,  like  a ripe 
boil.  Matter  is  secreted  from  the  two  eyes,  wax  from  the 
ears,  snot  from  the  nostrils,  and  from  the  mouth  issue  food, 
bile,  phlegm,  and  blood,  and  from  the  two  lower  orifices  of 
the  body  faeces  and  urine,  while  from  the  ninety-nine  thou- 
sand pores  of  the  skin  an  unclean  sweat  exudes  attracting 
black  flies  and  other  insects. 


^ By  means  of  the  tenth  impurity,  the  teeth  being  reckoned  as  bone. 
Compare  page  292. 


Vis.vi] 


§ 62.  Beauty  is  but  Skin-deep. 


299 


Were  even  a king  in  triumphal  progress  to  neglect  the 
use  of  tooth-sticks,  mouth-rinses,  anointings  of  the  head,  baths 
and  inner  and  outside  garments,  and  other  means  for  beauti- 
fying the  person,  he  would  become  as  uncouth  and  unkempt 
as  the  moment  he  was  born,  and  would  in  no  wise  differ  in 
bodily  offensiveness  from  the  low-caste  candala  whose  occu- 
pation it  is  to  remove  dead  flowers.  Thus  in  respect  of  its 
uncleanness,  malodor,  and  disgusting  offensiveness,  the  person 
of  a king  does  not  differ  from  that  of  a candala.  However, 
when,  with  the  help  of  tooth-sticks,  mouth-rinses,  and  various 
ablutions,  men  have  cleansed  their  teeth,  and  the  rest  of  their 
persons,  and  with  manifold  garments  have  covered  their  naked- 
ness, and  have  anointed  themselves  with  many-colored  and 
fragrant  unguents,  and  adorned  themselves  with  flowers  and 
ornaments,  they  And  themselves  able  to  believe  in  an  “ I ” 
and  a “ mine.”  Accordingly,  it  is  on  account  of  the  conceal- 
ment afforded  by  this  adventitious  adornment  that  people  fail 
to  recognize  the  essential  repulsiveness  of  their  bodies,  and 
that  men  find  pleasure  in  women,  and  women  in  men.  In 
reality,  however,  there  is  not  the  smallest  just  reason  for  being 
pleased. 

A proof  of  this  is  the  fact  that  when  any  part  of  the  body 
becomes  detached,  as,  for  instance,  the  hair  of  the  head,  hair 
of  the  body,  nails,  teeth,  phlegm,  snot,  faeces,  or  urine,  people 
are  unwilling  so  much  as  to  touch  it,  and  are  distressed  at, 
ashamed  of,  and  loathe  it.  But  in  respect  of  what  remains, 
though  that  is  likewise  repulsive,  yet  men  are  so  wrapped  in 
blindness  and  infatuated  by  a passionate  fondness  for  their 
own  selves,  that  they  believe  it  to  be  sometlung  desirable, 
lovely,  lasting,  pleasant,  and  an  Ego. 

In  this  they  resemble  the  old  jackal  of  the  forest,  who 
supposes  each  flower  on  a kimsuka  tree  to  be  a piece  of  meat, 
until  disconcerted  by  its  falling  from  the  tree. 

Therefore, 

Even  as  the  jackal,  when  he  sees 
The  flowers  on  a kimsuka  tree. 

Will  hasten  on,  and  vainly  think, 

“ Lo,  I have  found  a tree  with  meat ! ” 


300 


IF.  Meditation  and  Nirvana 


[Vis.vi 


But  when  each  several  flower  that  falls 
He  bites  with  an  exceeding  greed, 

“ Not  this  is  meat;  that  one  is  meat 
AVhich  in  the  tree  remains,”  he  says ; 

Even  so  the  sage  rejects  and  loathes 
Each  fallen  particle  as  vile. 

But  thinks  the  same  of  all  the  rest 
Which  in  the  body  still  remain. 

Yet  fools  the  body  pleasant  find. 

Become  therewith  infatuate. 

And  many  evil  works  they  do. 

Nor  find  from  misery  then’  release. 

Let,  then,  the  wise  reflect,  and  see 
The  body  is  of  grace  bereft ; 

Whether  it  living  be  or  dead, 

Its  nature  is  putridity. 

For  it  has  been  said, 

“ The  body,  loathsome  and  unclean, 

Is  carrion-like,  resembles  dung. 

Despised  by  those  whose  eyes  can  see, 

Though  fools  find  in  it  their  delight. 

“ This  monstrous  wound  hath  outlets  nine, 

A damp,  wet  skin  doth  clothe  it  o’er ; 

At  every  point  the  filthy  thing 
Exudeth  nasty,  stinking  smells. 

“ If  now  this  body  stood  revealed. 

Were  it  but  once  turned  inside  out. 

We  sure  should  need  to  use  a stick 
To  keep  away  the  dogs  and  crows.”  ^ 

Therefore  the  undisciplined  priest  must  acquire  the  men- 
tal reflex  wherever  he  can,  wherever  an  impurity  appears,  be 
it  in  a living  body  or  in  one  that  is  dead,  and  thus  bring  liis 
meditation  to  the  stage  of  attainment-concentration. 

1 Ilampole,  Prick  of  Conscience,  as  quoted  in  The  Century  Dictionary, 
s.  V.  midding : 

A fouler  myddyng  sawe  thow  never  nane 
Than  a man  es  with  flesche  and  bane. 


Vis.vii] 


§ 63.  The  Conversion  of  Animals. 


301 


§ 63.  THE  CONVERSION  OF  ANIMALS. 

[Reflection  on  The  Buddha.] 

Translated  from  the  Visuddhi-Magga  (chap.  Tii.). 

The  Blessed  One,  moreover,  was  The  Teacher,  because  he 
gave  instruction  also  to  animals.  These,  by  listening  to  the 
Doctrine  of  The  Blessed  One,  became  destined  to  conversion, 
and  in  the  second  or  third  existence  would  enter  the  Paths. 
The  frog  who  became  a god  is  an  illustration. 

As  tradition  relates.  The  Blessed  One  was  teaching  the 
Doctrine  to  the  inhabitants  of  the  town  of  Campa,  on  the 
banks  of  Lake  Gaggara;  and  a certain  frog,  at  the  sound 
of  The  Blessed  One’s  voice,  obtained  the  mental  reflex. 
And  a certain  cowherd,  as  he  stood  leaning  on  his  staff, 
pinned  him  down  fast  by  the  head.  The  frog  straightway 
died,  and  like  a person  awaking  from  sleep,  he  was  reborn  in 
the  Heaven  of  the  Thirty-three,  in  a golden  palace  twelve 
leasfues  in  length.  And  when  he  beheld  himself  surrounded 
by  throngs  of  houris,  he  began  to  consider:  “To  tliink  that  I 
should  be  born  here  ! I wonder  what  ever  I did  to  bring  me 
here.”  And  he  could  perceive  nothing  else  than  that  he  had 
obtained  the  mental  reflex  at  the  sound  of  the  voice  of  The 
Blessed  One.  And  straightway  he  came  with  his  palace, 
and  worshiped  at  the  feet  of  The  Blessed  One.  And  The 
Blessed  One  asked  him : — 

“ TVho  is  it  worships  at  my  feet. 

Ami  flames  with  glorious,  magic  power. 

And  in  such  sweet  and  winning  guise. 

Lights  up  the  quarters  all  around  ? ” 

“ A frog  was  I in  former  times. 

And  wandered  in  the  waters  free. 

And  while  I listened  to  thy  Law, 

A cowherd  crushed  me,  and  I died.” 


302 


IV.  Meditatio7i  and  Nirvana. 


[Vis.vii 


Then  The  Blessed  One  taught  him  the  Doctrine,  and  the 
conversion  of  eighty-four  thousand  living  beings  took  place. 
And  the  frog,  who  had  become  a god,  became  established  in 
the  fruit  of  conversion,  and  with  a pleased  snide  on  his  face 
departed. 


§ 64.  LOVE  FOR  ANIMALS. 

[Sublime  State  of  Fkiexdlixess.J 
Translated  from  the  CuUa-Yagga  (v.  6.) 

Now  at  that  time  a certain  priest  had  been  killed  by  the 
bite  of  a snake,  and  when  they  annoimced  the  matter  to  The 
Blessed  One,  he  said : 

“ Surely  now,  O priests,  that  priest  never  suffused  the 
four  royal  families  of  the  snakes  wdth  his  friendliness.  For 
if,  O priests,  that  priest  had  suffused  the  foui-  royal  families 
of  the  snakes  with  his  friendliness,  that  priest,  O priests, 
would  not  have  been  kdled  by  the  bite  of  a snake.  And 
what  are  the  four  royal  families  of  the  snakes  ? The  Viru- 
pakkhas  are  a royal  family  of  snakes ; the  Erapathas  are  a 
royal  family  of  snakes ; the  Chahyaputtas  are  a royal  family 
of  snakes ; the  Kanhagotamakas  are  a royal  family  of  snakes. 
Surely,  now,  O priests,  that  priest  did  not  suffuse  the  four 
royal  families  of  the  snakes  with  his  friendliness.  For  surely, 
O priests,  if  that  priest  had  suffused  the  four  royal  families 
of  the  snakes  with  his  friendliness,  that  priest,  O priests, 
would  not  have  been  killed  by  the  bite  of  a snake.  I enjoin, 
O priests,  that  ye  suffuse  these  four  royal  families  of  the 
snakes  with  your  friendliness ; and  that  ye  sing  a song  of 
defence  for  your  protection  and  safeguard.  After  this  man- 
ner, O priests,  shall  ye  sing : 

“ ‘ Virupakkhas,  I love  them  all. 

The  Erapathas,  too,  I love, 

Chahyaputtas,  I love  them,  too. 

And  all  Kanhagotamakas. 


CV.v.6] 


§64.  Love  for  Animals. 


303 


“ ‘ Creatures  without  feet  have  my  love, 

Aud  likewise  those  that  have  two  feet, 

And  those  that  have  four  feet  I love, 

And  those,  too,  that  have  many  feet. 

“ ‘ May  those  without  feet  harm  me  not, 

Aud  those  with  two  feet  cause  no  hurt ; 

May  those  with  four  feet  harm  me  not. 

Nor  those  who  many  feet  possess. 

“ ‘ Let  creatures  all,  all  things  that  live, 

All  beings  of  whatever  kind. 

See  nothing  that  will  bode  them  ill ! 

May  naught  of  evil  come  to  them  ! 

“ ‘ Infinite  is  The  Buddha,  infinite  the  Doctrine,  infinite 
the  Order ! Finite  are  creeping  things : snakes,  scorpions, 
centipedes,  spiders,  lizards,  and  mice  ! I have  now  made  my 
protection,  and  sung  my  song  of  defence.  Let  all  living 
beings  retreat  I I revere  The  Blessed  One,  and  the  seven 
Supreme  Buddhas  ! ’ ” 


§ 65.  THE  SIX  HIGH  POWERS. 

Translated  from  the  Akankheyya-Sutta  of  the  Majjhima-Xikaya  (i.34^°). 

“ If  a priest,  O priests,  should  frame  a wish,  as  follows  : 
‘ Let  me  exercise  the  various  magical  powers,  — let  me  being 
one  become  multiform,  let  me  being  multiform  become  one, 
let  me  become  visible,  become  invisible,  go  without  hin- 
drance tlmough  walls,  ramparts,  or  mountains,  as  if  through 
air,  let  me  rise  and  sink  in  the  ground  as  if  in  the  water,  let 
me  walk  on  the  water  as  if  on  unpelding  ground,  let  me 
travel  cross-legged  through  the  air  like  a winged  bird,  let  me 
touch  and  feel  wdth  my  hand  the  moon  and  the  sun,  mighty 
and  powerful  though  they  are,  and  let  me  go  with  my  body 
even  up  to  the  Brahma-world,’  — then  must  he  be  perfect  in 
the  precepts,  bring  his  thoughts  to  a state  of  quiescence, 


304 


IF.  Meditation  and  Nirvana. 


[M.i.3421 


practise  diligently  the  trances,  attain  to  insight,  and  he  a 
frequenter  of  lonely  places. 

“ If  a priest,  O priests,  should  frame  a wish,  as  follows : 
‘ Let  me  hear  with  a di^dnely  clear  hearing,  surpassing  that  of 
men,  somids  both  celestial  and  human,  far  and  near,’  then 
must  he  he  perfect  in  the  precepts,  etc. 

“ If  a priest,  O priests,  should  frame  a wish,  as  follows : 
‘ Let  me  by  my  own  heart  investigate  and  discern  the  hearts 
of  other  beings,  the  hearts  of  other  men;  let  me  discern  a 
passionate  mind  to  he  passionate,  let  me  discern  a mind  free 
from  passion  to  be  free  from  passion,  let  me  discern  a mind 
full  of  hatred  to  be  full  of  hatred,  let  me  discern  a mind  free 
from  hatred  to  he  free  from  hatred,  let  me  discern  an  infatu- 
ated mind  to  be"  infatuated,  let  me  discern  a mind  free  from 
infatuation  to  he  free  from  infatuation,  let  me  discern  an 
intent  mind  to  be  intent,  let  me  discern  a wandering  mind  to 
be  wandering,  let  me  discern  an  exalted  mind  to  be  exalted, 
let  me  discern  an  unexalted  mind  to  be  unexalted,  let  me  dis- 
cern an  inferior  mind  to  he  inferior,  let  me  discern  a superior 
mind  to  be  superior,  let  me  discern  a concentrated  mind  to 
he  concentrated,  let  me  discern  an  unconcentrated  mind 
to  be  unconcentrated,  let  me  discern  an  emancipated  mind 
to  be  emancipated,  let  me  discern  an  unemancipated  mind  to 
he  unemancipated,’  then  must  he  be  perfect  in  the  pre- 
cepts, etc. 

“ If  a priest,  O priests,  should  frame  a wish,  as  follows : 
‘ Let  me  call  to  mind  many  pre^uous  states  of  existence,  to  wit, 
one  birth,  two  birtlis,  three  births,  four  births,  five  births,  ten 
hirtlis,  twenty  hirths,  tliiity  births,  forty  births,  fifty  hirtlis,  one 
huncbed  hirtlis,  one  thousand  hirths,  one  huncbed  thousand 
births,  many  destructions  of  a world-cycle,  many  renovations 
of  a world-cycle,  many  destructions  and  many  renovations  of 
a world-cycle  : “ I lived  in  such  a place,  had  such  a name, 
was  of  such  a family,  of  such  a caste,  had  such  a mainten- 
ance, experienced  such  happinesses  and  such  miseries,  had 
such  a length  of  life.  Then  I passed  from  that  existence  and 
was  reborn  in  such  a place.  There  also  I had  such  a name, 
was  of  such  a family,  of  such  a caste,  had  such  a mainten- 


M.i.35”] 


§65.  T)ie  Six  High  Powers. 


305 


ance,  experienced  such  happinesses  and  such  miseries,  had 
such  a length  of  life.  Then  I passed  from  that  existence  and 
•was  reborn  in  this  existence.”  Thus  let  me  call  to  mind  many 
former  states  of  existence,  and  let  me  specifically  characterize 
them,’  then  must  he  be  perfect  in  the  precepts,  etc. 

“ If  a priest,  O priests,  should  frame  a ■wish,  as  follows : 

‘ Let  me  with  a divinely  clear  vision,  surpassing  that  of  men, 
behold  beings  as  they  pass  from  one  existence  and  spring  up  in 
another  existence ; let  me  discern  the  base  and  the  noble,  the 
handsome  and  the  ugly,  those  in  a higher  state  of  existence 
and  those  in  a lower  state  of  existence  undergoinsr  the  result 
of  their  deeds.  So  that  I can  know  as  follows : “ Alas  ! these 
beings,  having  been  wicked  of  body,  wicked  of  voice,  wicked 
of  mind,  slanderers  of  noble  people,  •wrong  in  their  views,  ac- 
quirers of  false  merit  under  wrong  views,  have  arrived,  after 
the  dissolution  of  the  body,  after  death,  at  a place  of  punish- 
ment, a place  of  suffering,  perdition,  hell ; or,  again,  these  other 
beings,  ha\fing  been  righteous  of  body,  righteous  of  voice, 
righteous  of  mind,  not  slanderers  of  noble  people,  right  in 
their  •views,  acquirers  of  merit  under  right  views,  have  ar- 
rived, after  the  dissolution  of  the  body,  after  death,  at  a place 
of  happiness,  a heavenly  world.”  Thus  let  me  with  a divinely 
clear  •vision,  surpassing  that  of  men,  discern  beings  as  they 
pass  from  one  existence  and  spring  up  in  another  existence ; 
let  me  chscern  the  base  and  the  noble,  the  handsome  and  the 
ugly,  those  in  a higher  state  of  existence  and  those  in  a lower 
state  of  existence  undergoing  the  results  of  their  deeds,’  then 
must  he  be  perfect  in  the  precepts,  etc. 

“ If  a priest,  O priests,  should  frame  a wish,  as  follows : 
‘ Let  me,  tlirough  the  destruction  of  depravity,  in  the  present 
life  and  in  my  o^wn  person,  attain  to  freedom  from  depravity’, 
to  deliverance  of  the  mind,  to  deliverance  by  wisdom,’  then 
must  he  be  perfect  in  the  precepts,  bring  his  thoughts  to  a 
state  of  quiescence,  practise  diligently  the  trances,  attain  to 
insight,  and  be  a frequenter  of  lonely  places.” 


20 


3o6 


IV,  Meditation  and  Nirvana. 


[Mil.82l2 


§ 66.  SPIRITUAL  LAW  IN  THE  NATURAL  WORLD. 

[The  First  High  Power.] 

Translated  from  the  Milindapanha  (p.  82^2). 

Said  the  king,  Bhante  Nagasena,  how  far  is  it  hence  to 
the  Brahma-world  ? ” 

“Your  majesty,  it  is  a long  way  hence  to  the  Brahma- 
world.  If  a rock  of  the  size  of  a pagoda  were  to  fall  thence, 
and  descend  forty-eight  thousand  leagues  in  a day  and  a 
night,  it  would  reach  the  earth  in  four  months’  time.” 

“ Bhante  Nagasena,  you  priests  say  as  follows : ‘ As 
quickly  as  a strong  man  might  stretch  out  his  bent  arm,  or 
might  bend  his  stretched-out  arm,  even  so  a priest  w'ho  pos- 
sesses magical  power  and  has  obtained  the  mastery  over  his 
mind,  can  disappear  from  the  continent  of  India  and  reappear 
in  the  Brahma-world.’  This  I cannot  believe,  that  he  should 
go  so  very  quickly  so  many  hundreds  of  leagues.” 

Said  the  elder,  “Your  majesty,  in  what  country  were  you 
born  ? ” 

“ Bhante,  there  is  an  island  named  Alexandria,  and  there 
was  I born.” 

“ Your  majesty,  how  far  is  it  hence  to  Alexandria  ?” 

“ Bhante,  it  is  about  two  hundred  leagues.” 

“Call  to  mind,  your  majesty,  something  you  may  have 
done  there.” 

“Yes,  bhante,  I am  doing  so.” 

“ Your  majesty,  you  have  gone  those  two  hundred  leagues 
very  nimbly.” 

“You  are  an  able  man,  bhante  Nagasena.” 

Said  the  king,  “Bhante  Nagasena,  if  two  men  were  to  die 
here,  and  one  of  them  were  to  be  reborn  in  the  Brahma-world 
and  the  other  in  Cashmere,  which  would  arrive  first  ? ” 

“Your  majesty,  they  would  take  the  same  length  of 
time.” 

“ Give  an  illustration.” 


Mil.82**2]  § 66.  Spiritual  Law  in  the  Natural  World. 


307 


“ Your  majesty,  in  what  city  were  you  born?  ” 

“ Bhante,  there  is  a town  called  Kalasi,  and  there  was  I 
born.” 

“ Your  majesty,  how  far  is  it  hence  to  the  town  of 
Kalasi  ? ” 

“ Bhante,  it  is  about  two  hundred  leagues.” 

“ Your  majesty,  how  far  is  it  hence  to  Cashmere  ? ” 

“ Bhante,  it  is  twelve  leagues.” 

“ Be  so  good,  your  majesty,  as  to  think  of  the  town  of 
Kalasi.” 

“ Bhante,  I have  thought  of  it.” 

“ Your  majesty,  be  so  good  as  to  think  of  Cashmere.” 

“ Bhante,  1 have  thought  of  it.” 

“Your  majesty,  which  took  the  longer  to  think  of?” 

“ Bhante,  it  took  the  same  length  of  time.” 

“ In  exactly  the  same  way,  your  majesty,  if  two  men  were 
to  die  here,  and  one  of  them  were  to  be  reborn  in  the  Brahma- 
world  and  the  other  in  Cashmere,  it  would  take  them  the 
same  length  of  time.” 

“ Give  another  illustration.” 

“ What  do  you  say  to  this,  your  majesty  ? Two  birds  are 
flpng  through  the  air;  one  settles  on  a high  tree,  and  the 
second  on  a low  one.  If  now  they  have  alighted  at  the  same 
time,  which  one’s  shadow  will  first  reach  the  ground  ? ” 

“ Bhante,  both  shadows  will  reach  the  ground  at  the  same 
time.” 

“ In  exactly  the  same  way,  your  majesty,  if  two  men  were 
to  die  here,  and  one  of  them  were  to  be  reborn  in  the  Brahma- 
world  and  the  other  in  Cashmere,  it  would  take  them  the  same 
length  of  time.” 

“You  are  an  able  man,  bhante  Kagasena.” 


3o8 


/V.  Meditation  and  Nirvana. 


[D.xi.67 


§ 67.  GOIXa  FURTHER  AND  FARING  WORSE. 

[The  First  High  Power.] 

Translated  from  the  KevaddharSutta  of  the  Digha-Nikaya  (xi.  67). 

Once  upon  a time,  O KevadcLha,  a reflection  occurred  to 
a certain  priest  of  tliis  very  congregation : “ Where  do  these 
four  elements,  to  wit,  the  earthy  element,  the  watery  ele- 
ment, the  fiery  element,  and  the  windy  element,  utterly 
cease  ? ” Then,  O Kevaddlia,  the  priest  entered  upon  a state 
of  trance  of  such  a nature  that,  his  thoughts  being  in  this 
state  of  trance,  the  way  to  the  gods  became  revealed  to  him. 
Then,  O Kevaddlia,  the  priest  drew  near  to  where  the  Gods 
of  the  Suite  of  the  Four  Great  Kings  were;  and  having 
di-awn  near,  he  spoke  to  the  Gods  of  the  Suite  of  the  Four 
Great  Kings  as  follows  : 

“My  friends,  where  do  these  four  elements,  to  vdt,  the 
earthy  element,  the  watery  element,  the  fiery  element,  and 
the  windy  element,  utterly  cease  ? ” 

When  he  had  thus  spoken,  O Kevaddha,  the  Gods  of 
the  Suite  of  the  Four  Great  Kings  spoke  to  the  priest  as 
follows : 

“ We,  O priest,  do  not  know  where  these  four  elements, 
to  wit,  the  earthy  element,  the  wateiy  element,  the  fiery 
element,  and  the  windy  element,  utterly  cease.  However, 
O priest,  there  are  the  Four  Great  Kings,  who  are  more  glo- 
rious and  more  excellent  than  we,  they  would  know  where 
these  four  elements,  to  wit,  the  earthy  element,  the  watery 
element,  the  fiery  element,  and  the  windy  element,  utterly 
cease.” 

Then,  O Kevaddlia,  the  priest  drew  near  to  where  the 
Four  Great  Kings  were ; and  having  drawn  near,  he  spoke 
to  the  Four  Great  Kings  as  follows: 

“My  friends,  where  do  these  four  elements,  to  wit,  the 
earthy  element,  the  watery  element,  the  fiery  element,  and 
the  windy  element,  utterly  cease?” 


D.xi.69] 


§67.  Going  Further  and  Faring  Worse. 


309 


When  he  had  thus  spoken,  O Kevaddha,  the  Four  Great 
Kings  spoke  to  the  priest  as  follows : 

‘•We,  O priest,  do  not  know  where  these  four  elements, 
to  wit,  the  earthy  element,  the  watery  element,  the  fiery 
element,  and  the  windy  element,  utterly  cease.  However, 
O priest,  there  are  the  Gods  of  the  Suite  of  the  Thirty-three, 
who  are  more  glorious  and  more  excellent  than  we,  they 
would  know  where  these  four  elements,  to  vut,  the  earthy 
element,  the  watery  element,  the  fiery  element,  and  the 
windy  element,  utterly  cease.” 

[The  priest  then  made  a visit  to  the  Gods  of  the  Suite  of 
the  Thirty-three,  and  to  their  ruler,  Sakka ; to  the  Yama 
gods,  and  to  their  rider,  Suyama ; to  the  Satisfied  Gods,  and 
to  their  ruler,  the  Satisfied  One ; to  the  Gods  Who  Delight 
in  Fashioning,  and  to  their  ruler,  the  Well-fashioned  One ; 
to  the  Gods  Who  Have  Control  of  Pleasures  Fashioned  by 
Others,  and  to  their  ruler,  the  Controller ; in  each  case  put- 
ting the  same  question,  and  being  directed  to  apply  further 
on.  The  Controller’s  speech  was  as  follows  :] 

“ I,  O priest,  do  not  know  where  these  four  elements,  to 
wit,  the  earthy  element,  the  watery  element,  the  fiery  ele- 
ment, and  the  windy  element,  utterly  cease.  However,  O 
priest,  there  are  the  Gods  of  the  Retinue  of  Brahma,  who  are 
more  glorious  and  more  excellent  than  I,  they  would  know 
where  these  four  elements,  to  wit,  the  earthy  element,  the 
watery  element,  the  fiery  element,  and  the  windy  element, 
utterly  cease.” 

Then,  O Kevaddha,  the  priest  entered  upon  a state  of 
trance  of  such  a nature  that,  his  thoughts  being  in  tliis 
state  of  trance,  the  way  to  the  Brahma-world  became  re- 
vealed to  him.  Then,  O Kevaddlia,  the  priest  drew  near 
to  where  the  Gods  of  the  Retinue  of  Brahma  were;  and 
having  drawn  near,  he  spoke  to  the  Gods  of  the  Retinue  of 
Brahma  as  follows : 

“ My  friends,  where  do  these  four  elements,  to  wit,  the 
earthy  element,  the  watery  element,  the  fiery  element,  and 
the  windy  element,  utterly  cease?” 

When  he  had  thus  spoken,  O Kevaddha,  the  Gods  of  the 
Retinue  of  Brahma  spoke  to  the  priest  as  follows : 


310 


IF.  Meditation  and  Nirvana. 


[D.xi.80 


“AVe,  O priest,  do  not  know  where  these  four  elements, 
to  wit,  the  earthy  element,  the  watery  element,  the  fiery 
element,  and  the  windy  element,  utterly  cease.  However, 
O priest,  there  is  Brahma,  Great  Braluna,  the  Supreme  Being, 
the  Unsurpassed,  the  Perceiver  of  All  Things,  the  Controller, 
the  Lord  of  All,  the  Maker,  the  Fashioner,  the  Clfief,  the 
Victor,  the  Ruler,  the  Father  of  All  Beings  Who  Have  Been 
and  Are  to  Be,  who  is  more  glorious  and  more  excellent  than 
we,  he  would  know  where  these  four  elements,  to  wit,  the 
earthy  element,  the  watery  element,  the  fiery  element,  and 
the  windy  element,  utterly  cease.” 

“ But  where,  my  friends,  is  Great  Brahma  at  the  present 
moment?  ” 

“ We  do  not  know,  O priest,  where  Brahma  is,  or  in  what 
direction  Brahma  is,  or  whereabouts  Braluna  is.  But  inas- 
much, O priest,  as  signs  are  seen,  and  a radiance  is  noticed, 
and  an  effulgence  appears,  Brahma  himself  will  appear.  This 
is  a previous  sign  of  the  appearing  of  Brahma,  to  wit,  that  a 
radiance  is  noticed,  and  an  effulgence  appears.” 

Then,  O Kevaddha,  in  no  long  time,  Brahma  appeared. 
Then,  O Kevaddha,  the  priest  drew  near  to  where  Brahma 
was ; and  having  drawn  near,  he  spoke  to  Brahma  as  follows : 
“ Aly  friend,  where  do  these  four  elements,  to  wit,  the 
earthy  element,  the  watery  element,  the  fiery  element,  and 
the  windy  element,  utterly  cease  ? ” 

AVhen  he  had  thus  spoken,  O Kevaddha,  Great  Brahma 
spoke  to  the  priest  as  follows : 

“ I,  O priest,  am  Brahma,  Great  Brahma,  the  Supreme 
Being,  the  Unsurpassed,  the  Perceiver  of  All  Things,  the 
Controller,  the  Lord  of  All,  the  Maker,  the  Fashioner,  the 
Chief,  the  Victor,  the  Ruler,  the  Father  of  All  Beings  Who 
Have  Been  and  Are  to  Be.” 

And  a second  time,  O Kevaddlia,  the  priest  spoke  to 
Brahma  as  follows: 

“Aly  friend,  I am  not  asking  you,  ‘Are  you  Brahma, 
Great  Brahma,  the  Supreme  Being,  the  Unsurpassed,  the 
Perceiver  of  All  Things,  the  Controller,  the  Lord  of  All,  the 
Maker,  the  Fashioner,  the  Chief,  the  Victor,  the  Ruler, 


D.xi.82] 


§67.  Going  Further  and  Faring  Worse. 


311 


the  Father  of  All  Beings  Who  Have  Been  and  Are  to  Be?’ 
But  this,  my  friend,  is  what  I ask  you,  ‘ Where  do  these  four 
elements,  to  wit,  the  earthy  element,  the  watery  element,  the 
fiery  element,  and  the  windy  element,  utterly  cease  ? ’ ” 

And  a second  time,  O Kevaddha,  Great  Brahma  spoke  to 
the  priest  as  follows : 

“ I,  O priest,  am  Brahma,  Great  Bralmia,  the  Supreme 
Being,  the  Unsurpassed,  the  Perceiver  of  All  Things,  the 
Controller,  the  Lord  of  All,  the  Maker,  the  Fasliioner,  the 
Cliief,  the  Victor,  the  Ruler,  the  Father  of  All  Beings  Who 
Have  Been  and  Are  to  Be.” 

And  a third  time,  O Kevaddha,  the  priest  spoke  to  Brahma 
as  follows : 

“My  friend,  I am  not  asking  you,  ‘Are  you  Brahma, 
Great  Brahma,  the  Supreme  Being,  the  Unsurpassed,  the 
Perceiver  of  All  Things,  the  Controller,  the  Lord  of  All, 
the  Maker,  the  Fashioner,  the  Chief,  the  Victor,  the  Ruler, 
the  Father  of  All  Beings  Who  Have  Been  and  Are  to  Be?’ 
But  tliis,  my  friend,  is  what  I ask  you,  ‘ Where  do  these  four 
elements,  to  wit,  the  earthy  element,  the  watery  element,  the 
fiery  element,  and  the  windy  element,  utterly  cease  ? ’ ” 

Then,  O Kevaddha,  Great  Brahma  took  the  priest  by  the 
arm,  and  led  him  to  one  side,  and  spoke  to  the  priest  as 
follows : 

“ O priest,  these  gods  of  my  suite  believe  as  follows  : 
‘ Brahma  sees  all  things ; knows  all  things ; has  penetrated 
all  things.’  Therefore  was  it  that  I did  not  answer  you  in 
their  presence.  I,  O priest,  do  not  know  where  these  four 
elements,  to  wit,  the  earthy  element,  the  watery  element, 
the  fiery  element,  and  the  windy  element,  utterly  cease. 
Therefore  it  was  a sin  and  a crime,  O priest,  that  you  left 
The  Blessed  One,  and  went  elsewhere  in  quest  of  an  answer 
to  this  question.  Turn  back,  O priest,  and  having  drawn 
near  to  The  Blessed  One,  ask  him  this  question,  and  as  The 
Blessed  One  shall  explain  unto  you,  so  believe.” 

Then,  O Kevaddha,  the  priest,  as  quickly  as  a strong  man 
might  stretch  out  his  bent  arm,  or  might  draw  in  his  stretched- 
out  arm,  disappeared  from  that  Brahma-heaven,  and  appeared 


312 


IF.  Meditation  and  Nirvana. 


[D.xi.84 


in  front  of  me.  Then,  O Kevaddha,  Avhen  the  priest  had 
greeted  me,  he  sat  down  respectfully  at  one  side ; and  seated 
respectfully  at  one  side,  the  priest,  O Kevaddha,  spoke  to  me 
as  follows : 

“Reverend  Sir,  where  do  these  four  elements,  to  wit, 
the  earthy  element,  the  watery  element,  the  fiery  element, 
and  the  windy  element,  utterly  cease?” 

“ When  he  had  thus  spoken,  O Kevaddha,  I spoke  to  the 
priest  as  follows  : 

“Once  upon  a time,  O priest,  some  sea-faring  traders, 
having  a land-sighting  bird,  sailed  out  into  the  sea  with  their 
ship ; and  when  the  ship  was  out  of  sight  of  land,  they  set 
free  that  land-sighting  bird.  Such  a bird  flies  in  an  easterly 
direction,  in  a southerly  direction,  in  a westerly  direction,  in 
a northerly  direction,  towards  the  zenith,  and  to  the  interme- 
diate quartei'S ; and,  if  it  sees  land  anywhere  about,  it  flies 
thither,  hut  if  it  does  not  see  land  anywhere  about,  it  returns 
to  the  ship.  In  exactly  the  same  way,  O priest,  when  you 
had  searched  as  far  as  to  the  Brahma-world,  and  had  found 
no  answer  to  tins  question,  you  returned  to  me.  O priest, 
this  question  ought  never  to  have  been  put  thus,  ‘ Reverend 
Sir,  where  do  these  four  elements,  to  wit,  the  earthy  element, 
the  watery  element,  the  fiery  element,  and  the  windy  element, 
utterly  cease  ? ’ But  this,  O priest,  is  how  the  question 
should  have  been  put, 

“ O where  doth  water,  where  doth  earth. 

And  fire,  and  wind  no  footing  find? 

And  where  doth  long,  and  where  doth  short. 

And  fine  and  coarse  and  good  and  bad, 

And  where  do  name  and  form  both  cease. 

And  turn  to  utter  nothingness  ? 

“ And  the  answer  is, 

“ In  consciousness  invisible 
And  infinite,  of  radiance  bright, 

O there  doth  water,  there  doth  earth, 

And  fire  and  wind  no  footing  find. 

And  there  doth  long,  and  there  doth  short. 


D.xi.85] 


§67.  Going  Further  and  Faring  Worse. 


313 


And  fine  and  coarse  and  good  and  bad, 

And  there  do  name  and  form  both  cease, 

And  utter  nothingness  become. 

And  then,  when  consciousness  hath  ceased. 

This  all  hath  turned  to  nothingness.” 

Thus  spake  The  Blessed  Oue,  and  the  delighted  house- 
holder, Kevaddha,  applauded  the  speech  of  The  Blessed 
One. 

The  Kevaddha-Sermon. 


§ 68.  SARIPUTTA  AND  THE  TWO  DEMONS. 

[The  Second  and  Fifth  High  Powers.] 

Translated  from  the  Udana  (iv.  4). 

Thus  have  I heard. 

On  a certain  occasion  The  Blessed  One  was  dwelling  at 
Rajagaha,  in  Bamboo  Grove  in  Kalandakanivapa.  And  at 
that  time  the  venerable  Sariputta  and  the  venerable  iMog- 
gallana  the  Great  were  dwelling  in  the  monastery  called 
Pigeon  Glen.  Now  it  chanced  that  the  venerable  Sariputta, 
on  a moonlight  night,  was  seated  under  the  open  sky,  with 
freshly  shaven  head,  and  in  a state  of  trance.  And  it 
chanced  that  two  demons,  who  were  comrades,  were  passing 
on  some  errand  from  the  northern  quarter  of  the  heavens  to 
the  southern.  And  these  demons  saw  the  venerable  Sari- 
putta, on  the  moonlight  night,  seated  under  the  open  sky, 
with  freshly  shaven  head.  And  at  sight  of  liim,  the  first 
demon  spoke  to  the  second  demon  as  follows : 

“ It  occurs  to  me,  comrade,  that  it  would  be  a fine  plan  to 
give  this  monk  a blow  on  the  head.” 

Hearing  this,  the  second  demon  replied  : 

“Enough  of  that,  comrade;  do  not  attack  the  monk. 
Great,  O comrade,  is  the  monk,  of  great  magical  power,  and 
very  mighty.” 

And  a second  time  the  first  demon  spoke  to  the  second 
demon  as  follows  : 


3H 


IV.  Meditation  and  Nirvana. 


[Ud.iv.4 


It  occui-s  to  me,  comi-ade,  that  it  would  be  a fine  plan  to 
give  this  monk  a blow  on  the  head.” 

And  a second  time  the  second  demon  replied : 

“ Enough  of  that,  comrade ; do  not  attack  the  monk. 
Great,  O comrade,  is  the  monk,  of  great  magical  power,  and 
very  mighty.” 

And  a third  time  the  fii’st  demon  spoke  to  the  second 
demon  as  follows : 

“ It  occurs  to  me,  comrade,  that  it  would  he  a fine  plan  to 
give  this  monk  a blow  on  the  head.” 

And  a third  time  the  second  demon  readied : 

“ Enough  of  that,  comrade ; do  not  attack  the  monk. 
Great,  O comrade,  is  the  monk,  of  great  magical  power,  and 
very  mighty.” 

Then  the  first  demon,  not  heeding  what  the  other  demon 
said,  gave  the  venerable  Sariputta  a blow  on  the  head.  With 
such  a blow  one  might  fell  an  elephant  seven  or  seven-and-a- 
half  cubits  high,  or  might  split  a mountain  peak.  There- 
upon, with  the  cry,  “ I am  burning  I I am  burning  ? ” the 
demon  fell  from  where  he  stood  into  hell. 

And  the  venerable  Moggallana  the  Great,  with  his  di- 
vinely clear  vision  surpassing  that  of  men,  saw  the  demon 
give  the  venerable  Sariputta  the  blow  on  the  head.  And 
when  he  had  seen  it,  he  drew  near  to  where  the  venerable 
Sariputta  was ; and  having  drawn  near,  he  spoke  to  the  ven- 
erable Sariputta  as  follows : 

“ Are  you  comfortable,  brother  ? Are  you  doing  well  ? 
Does  nothing  trouble  you  ? ” 

“ I am  comfortable,  brother  Moggallana.  I am  doing  well, 
brother  Moggallana ; but  my  head  troubles  me  a little.” 

“ O wonderful  is  it,  brother  Sariputta  ! O marvellous  is 
it,  brother  Sariputta  ! How  great  is  the  magical  power,  and 
how  great  is  the  might  of  the  venerable  Sariputta ! Just 
now,  brother  Sariputta,  a certain  demon  gave  you  a blow  on 
the  head.  And  a mighty  blow  it  was  I With  such  a blow 
one  might  fell  an  elephant  seven  or  seven-and-a-half  cubits 
lugh,  or  might  split  a mountain  peak.  But  the  venerable 
Sariputta  only  says  thus : ‘ I am  comfortable,  brother  Mog- 


Ud.iv.4] 


§ 68.  Sariputta  and  the  Two  Demo?is. 


315 


gallana.  I am  doing  well,  brother  Moggallana ; but  my  bead 
troubles  me  a little.’  ” 

“ O wonderful  is  it,  brother  Moggallana  ! O marvellous 
is  it,  brother  INIoggallana ! How  great  is  the  magical  power, 
and  how  great  is  the  might  of  the  venerable  Moggallana  that 
he  should  see  any  demon  at  all ! I,  however,  have  not  seen 
so  much  as  a mud-sprite.” 

Now  The  Blessed  One,  with  his  divinely  clear  hearing 
surpassing  that  of  men,  heard  the  above  conversation  be- 
tween these  two  elephants  among  men.  Then  The  Blessed 
One,  on  learning  of  this  occurrence,  on  that  occasion  breathed 
forth  this  solemn  utterance : 

“ The  man  whose  mind,  like  to  a rock. 

Unmoved  stands,  and  shaketh  not; 

Which  no  delights  can  e’er  inflame. 

Or  provocations  rouse  to  wrath  — 

O,  whence  can  trouble  come  to  him. 

Who  thus  hath  nobly  trained  his  mind  ? ” 


§ 69.  WORLD-CYCLES. 

[Tnn  Fourth  High  Power.] 

Translated  from  the  Visuddhi-Magga  (chap.  xiii.). 

Can  call  to  mind  — Can  remember  by  following  either  the 
succession  of  the  groups,  or  the  sequence  of  births  and  deaths. 
For  there  are  six  classes  of  persons  who  can  call  to  mind 
former  states  of  existence : members  of  other  sects,  ordinary 
disciples,  great  disciples,  chief  disciples.  Private  Buddhas, 
and  Buddhas.  Now  members  of  other  sects  can  call  to  mind 
former  states  of  existence  for  forty  world-cycles,^  and  no  more. 


^ [Saihyutta-Nikaya,  xv.  5®]  — “ It  is  as  if,  0 priest,  there  were  a moun- 
tain consisting  of  a great  rock,  a league  in  length,  a league  in  width,  a 
league  in  height,  without  break,  cleft,  or  hollow,  and  every  hundred  years 
a man  were  to  come  and  rub  it  once  with  a silken  garment ; that  moun- 
tain consisting  of  a great  rock,  0 priest,  would  more  quickly  wear  away 


IV.  Meditation  and  Nirvana. 


[Vis.xiii 


316 


And  why?  On  account  of  the  weakness  of  their  wisdom. 
For  their  wisdom  is  weak,  as  they  are  unable  to  define  name 
and  form.  Ordinary  disciples  can  call  to  mind  former  states 
of  existence  for  one  hundred  or  even  one  thousand  world- 
cycles,  on  account  of  the  strength  of  their  wisdom.  The 
eighty  great  disciples  can  call  to  mind  former  states  of  exist- 
ence for  one  hundred  thousand  world-cycles ; the  two  chief 
disciples,  for  one  immensity  and  one  hundi'ed  thousand  world- 
cycles  ; Private  Buddlias,  for  two  immensities  and  one  hundi’ed 
thousand  world-cycles,  for  such  is  the  limit  of  their  earnest 
■wish.  But  The  Buddhas  have  their  power  unlimited. 

Members  of  other  sects  follow  only  the  succession  of  the 
groups ; they  cannot  leave  the  consideration  of  that  succes- 
sion and  follow  the  sequence  of  births  and  deaths,  for  they 
are  like  blind  men,  in  that  they  cannot  go  freely  where  they 
please.  Just  as  the  blind  cannot  walk  without  a staff,  so 
they  cannot  remember  if  they  let  go  the  succession  of  the 
groups.  The  ordinary  disciples  can  call  to  mind  former  states 
of  existence  by  following  either  the  succession  of  the  groups, 
or  they  can  travel  along  by  the  sequence  of  births  and  deaths. 
So,  likewise,  the  eighty  great  disciples.  But  the  two  chief 
disciples  do  not  need  to  make  use  of  the  succession  of  the 
groups ; they  behold  the  death  of  a person  in  one  existence 
and  his  rebirth  in  another,  and  again  his  death  in  that  ex- 
istence and  his  rebii’th  in  a tliird.  Thus  they  travel  along 
the  sequence  of  birtlis  and  deaths.  So,  likewise,  the  Private 
Buddhas.  The  Buddhas,  however,  do  not  need  to  make  use 
of  the  succession  of  the  groups,  nor  yet  of  the  sequence  of 

and  come  to  an  end  than  a -world-cycle.  O priest,  this  is  the  length  of  a 
world-cycle.  And  many  such  cycles,  O priest,  have  rolled  by,  and  many 
hundreds  of  cycles,  and  many  thousands  of  cycles,  and  many  hundreds 
of  thousands  of  cycles.  And  why  do  I say  so  ? Because,  O priest,  this 
round  of  existence  is  -without  known  starting-point,  and  of  beings  -who 
course  and  roll  along  from  birth  to  birth,  blinded  by  ignorance,  and  fet- 
tered by  desire,  there  is  no  beginning  discernible.  Such  is  the  length  of 
time,  O priest,  during  which  misery  and  calamity  have  endured,  and  the 
cemeteries  have  been  replenished ; insomuch,  O priest,  that  there  is  every 
reason  to  feel  disgust  and  aversion  for  all  the  constituents  of  being,  and 
to  free  oneself  from  them.” 


Vis.xiii] 


§ 69.  World-Cycles. 


317 


births  and  deatlis.  For  any  point  which  they  choose  to  re- 
member, throughout  many  times  ten  million  world-cycles, 
becomes  plain  to  them,  and  that  in  either  direction.  Thus 
they  contract  many  times  ten  million  world-eycles,  as  one 
would  make  an  abridgment  in  a Pali  text,  arriving  at  the 
desired  point  with  the  stride  of  a lion.  Just  as  an  arrow 
shot  from  the  bow  of  a skilled  archer,  trained  like  Sarahhanga 
to  shoot  at  a hair’s  breadth,  goes  straight  to  the  mark,  and  is 
not  eaught  in  the  way  by  any  tree  or  plant,  nor  sticks  fast, 
nor  misses  its  aim,  so  the  intellect  of  The  Buddhas  is  not 
caught  by  any  intervening  birth,  nor  do  they  miss  their  aim, 
but  go  straight  to  the  wished-for  place. 

Now  the  power  possessed  by  members  of  other  sects  to 
perceive  former  states  of  existence  resembles  the  light  of  a 
glow-worm ; that  of  the  ordinary  disciples,  the  light  of  a 
lamp ; that  of  the  great  diseiples,  the  light  of  a torch ; that  of 
the  chief  disciples,  the  light  of  the  morning  star ; that  of  the 
Private  Buddhas,  the  light  of  the  moon ; that  of  The  Buddlias 
resembles  the  thousand-rayed  disk  of  the  autumnal  sun. 

The  power  possessed  by  members  of  other  sects  to  call  to 
mind  former  states  of  existence  is  like  the  groping  of  a blind 
man  with  the  aid  of  a stick ; that  of  the  ordinary  disciples, 
like  walking  with  the  aid  of  a staff ; that  of  the  great  dis- 
ciples, like  walking  without  a staff ; that  of  the  chief  disciples, 
like  riding  in  a cart;  that  of  the  Private  Buddhas,  like  riding 
on  camel-back  ; that  of  The  Buddlias,  like  rolling  in  a chariot 
on  a great  highway. 

But  our  present  text  concerns  itself  only  with  disciples 
and  their  power  to  call  to  mind  former  states  of  existence. 
Therefore  was  it  I said : “ ‘ Can  call  to  mind  ’ — Can  remem- 
ber by  following  either  the  succession  of  the  groups,  or  the 
sequence  of  births  and  deaths.” 

The  priest,  then,  who  tries  for  the  first  time  to  call  to  mind 
former  states  of  existence,  should  choose  a time  after  breakfast 
when  he  has  returned  from  his  begging-rounds,  and  is  alone 
and  plunged  in  meditation,  and  has  been  absorbed  in  the  four 
trances  in  succession.  On  rising  from  the  fourth  trance,  the 
one  that  leads  to  the  High  Powers,  he  should  consider  the 


318 


IV.  Meditation  and  Nirvatia. 


[Vis.xiii 


event  which  last  took  place,  namely,  his  sitting  down ; next 
the  spreading  of  the  mat;  the  entering  of  the  room;  the 
putting  away  of  bowl  and  robe ; his  eating ; his  lea-vdng  the 
village ; his  going  the  rounds  of  the  village  for  alms ; his 
entering  the  village  for  alms;  his  issuing  forth  from  the 
monastery;  his  pajdng  worship  in  the  courts  of  the  shiine 
and  of  the  Bo-tree ; Ms  washing  the  bowl ; his  taking  the 
bowl ; what  he  did'between  his  taking  the  bowl  and  rinsing 
his  mouth ; what  he  did  at  dawn ; what  he  did  in  the  middle 
watch  of  the  night ; what  he  did  in  the  first  watch  of  the 
night.  Thus,  in  retrograde  order,  must  he  consider  all  that 
he  chd  for  a whole  day  and  night. 

As  much  as  this  is  plain  even  to  the  ordinary  mind,  hut 
it  is  exceedingly  plain  to  one  whose  mind  is  in  preliminary 
concentration.  But  if  there  is  any  one  event  wMch  is  not 
plain,  then  he  should  again  enter  upon  the  trance  that  leads 
to  the  High  Powers,  and  when  he  has  risen  from  it,  he  must 
again  consider  that  past  event ; tMs  will  be  sufiicient  to  make 
it  as  plain  as  if  he  had  used  a lighted  lamp.  In  this  retro- 
grade order  must  he  consider  what  he  did  the  day  before,  the 
day  before  that,  up  to  the  fifth  day,  tenth  day,  half-month, 
month,  year : and  having  in  the  self-same  manner  considered 
the  previous  ten,  twenty  years,  and  so  on  up  to  the  time  of 
his  conception  in  this  existence,  he  must  then  consider  the 
name  and  form  present  at  the  moment  of  his  death  in  the 
previous  existence.  For  a clever  priest  is  able  at  the  first 
trial  to  penetrate  beyond  conception,  and  to  take  as  Ms  object 
of  thought  the  name  and  form  present  at  the  moment  of  his 
death.  But  whereas  the  name  and  form  of  the  previous  exist- 
ence utterly  ceased,  and  another  one  came  into  being,  there- 
fore that  point  of  time  is  like  tMck  darkness,  and  difficult  to 
be  made  out  by  the  mind  of  any  stupid  person.  But  even  such 
a one  should  not  despair,  and  say,  “ I shall  never  be  able  to 
penetrate  beyond  conception,  and  take  as  my  object  of  thought 
the  name  and  form  present  at  the  moment  of  my  death  in  the 
last  existence,”  but  he  should  again  and  again  enter  upon  the 
trance  that  leads  to  the  High  Powers,  and  each  time  he  rises 
from  it,  he  should  again  consider  that  point  of  time. 


Vis.xiii] 


§ 69.  World-Cycles. 


319 


Just  as  a strong  man,  in  cutting  clouui  a mighty  tree  to  be 
used  in  making  the  peaked  roof  of  a pagoda,  if  the  edge  of 
his  axe  become  turned  in  lopping  off  the  branches  and  twigs, 
will  not  despair  of  cutting  down  the  tree,  but  will  go  to  a 
blacksmith’s  shop,  and  have  his  axe  made  sharp,  and  return, 
and  go  on  with  the  cutting ; and  if  the  edge  of  Ms  axe  again 
become  turned,  he  will  again  have  it  sharpened,  and  return, 
and  go  on  with  the  cutting ; and  inasmuch  as  nothing  that 
he  has  chopped  needs  to  be  chopped  again,  he  will,  in  no  long 
time,  when  there  is  nothing  left  to  chop,  fell  that  might}^  tree. 
In  exactly  the  same  way,  the  priest,  rising  from  the  trance 
that  leads  to  the  High  Powers,  without  considering  what  he 
has  already  considered,  and  considering  only  the  moment  of 
conception,  in  no  long  time  will  penetrate  beyond  the  mo- 
ment of  conception,  and  take  as  Ms  object  the  name  and  form 
present  at  the  moment  of  his  death.  TMs  matter  can  be 
illustrated  by  the  Avood-splitter,  extractor  of  hair,  and  other 
similes. 

Now  the  knowledge  wMch  has  for  its  object  the  events 
from  the  last  sitting  down  to  the  moment  of  conception,  is 
not  called  the  knowledge  of  former  existences,  but  knowl- 
edge belonging  to  preliminary  concentration.  Some  call  it 
knowledge  of  past  time.  TMs  knowledge  does  not  concern 
itself  with  the  realm  of  form.  When,  however,  the  priest, 
passing  beyond  the  moment  of  conception,  and  taking  the 
name  and  form  present  at  the  moment  of  his  death,  considers 
them  with  his  mind ; and  when,  after  he  has  ceased  consider- 
ing them,  the  four  or  the  five  swiftnesses  based  on  the  same 
object  hasten  on,  of  which  the  first  tMee  or  four,  in  the  man- 
ner aforesaid,  are  called  by  such  names  as  preliminary  etc.,  and 
belong  to  the  realm  of  sensual  pleasure,  while  the  last  belongs 
to  the  realm  of  form,  and  is  the  attainmenbthought  belonging 
to  the  fourth  trance ; then  the  knowledge  which  accompanies 
that  thought  is  termed  the  knowledge  wMch  calls  to  mind 
former  states  of  existence. 

His  alert  attention,  havmg  become  possessed  of  this  knowl- 
edge, He  can  call  to  mind  many  former  states  of  existence,  to 
wit,  one  lirth,  two  births,  three  births,  four  births,  five  births,  ten 


320 


IF.  Meditation  and  Nirvana. 


[Vis.xiii 


births,  twenty  births,  thirty  births,  forty  births,  fifty  births,  one 
hundred  births,  one  thousand  births,  one  hundred  thousand  births, 
many  destructions  of  a world-cycle,  many  renovations  of  a world- 
cycle,  many  destructions  and  many  renovations  of  a world-cycle : 
“ I lived  in  such  a place,  had  such  a name,  was  of  such  a family, 
of  such  a caste,  had  such  a maintenance,  experienced  such  happi- 
nesses and  such  miseries,  had  such  a length  of  life.  Then  I 
'passed  from  that  existence,  and  was  reborn  in  such  a place. 
There  also  I had  such  a name,  was  of  such  a family,  of  such  a 
caste,  had  such  a maintenance,  experienced  such  happinesses  and 
such  miseries,  had  such  a length  of  life.  Then  I passed  from 
that  existence,  and  was  reborn  in  this  existence.”  Thus  he  can 
call  to  mind  many  former  states  of  existence,  and  can  specifically 
characterize  them. 

Here  one  birth  is  the  series  of  the  groups,  beginning  at  the 
moment  of  conception  and  ending  at  the  moment  of  death, 
and  comprised  in  one  existence.  Similarly  as  respects  two 
births,  and  so  on. 

As  respects,  however,  many  destructions  of  a world-cycle 
etc.,  when  a world-cycle  is  on  the  wane,  that  is  known  as  the 
destruction  of  a world-cycle ; when  it  is  on  the  increase,  that 
is  known  as  the  renovation  of  a world-cyele.  Here  destruc- 
tion includes  the  continuance  of  destruction,  from  being  its 
beginning,  and  renovation  includes  the  continuance  of  reno- 
vation. Accorcbngly  the  four  immensities  of  the  following 
quotation  are  all  included : “ There  are  four  immensities,  O 
priests,  to  a world-cycle.  And  what  are  the  four  ? The  de- 
struction, continuance  of  destruction,  renovation,  and  continu- 
ance of  renovation.” 

Now  there  are  three  destructions : the  destruction  by  water, 
the  destruction  by  fire,  the  destruction  by  vfind.  And  there 
are  three  boundaries ; the  Heaven  of  the  Racbant  Gods,  the 
Heaven  of  the  Completely  Lustrous  Gods,  the  Heaven  of  the 
Richly  Rewarded  Gods.  When  a world-cycle  is  destroyed  by 
fire,  it  is  consumed  by  fire  from  the  Heaven  of  the  Radiant 
Gods  down.  When  it  is  destroyed  by  water,  it  is  engulfed 
by  water  from  the  Heaven  of  the  Completely  Lustrous  Gods 
down.  When  it  is  destroyed  by  wind,  it  is  demolished  by 


Vis.xiii] 


§ 69.  World-Cycles. 


321 


wind  from  the  Heaven  of  the  Richly  Rewarded  Gods  down. 
In  lateral  expansion  it  always  perishes  to  the  extent  of  a 
Buddlia’s  domain. 

Now  a Buddha’s  domain  is  threefold:  birth<Iomain,  au- 
thority-domain, knowledge-domain.  Bh’th-domain  comprises 
ten  thousand  worlds ; all  these  quake  at  various  periods  in 
the  life  of  a Tathagata,  as,  for  instance,  when  he  is  conceived. 
Authority-domain  comprises  one  hundred  thousand  times  ten 
million  worlds ; over  all  of  these  extends  the  protective  power 
of  the  Ratana-Sutta,  of  the  Khandha-Paritta,  of  the  Dhajagga- 
Paritta,  of  the  Atanatiya-Paritta,  and  of  the  IMora-Paritta. 
Knowledge-domain  is  endless  and  boundless,  and  the  passage 
which  says,  “Or  as  far  as  he  may  wish,”  means  that  the 
knowledge  of  a Tathagata  extends  to  any  place  or  to  any 
subject  he  may  wish.  Of  these  three  Buddha-domains,  it  is 
the  authority-domain  which  perishes ; but  when  that  perishes, 
the  birth-domain  perishes  likewise.  They  perish  coincidently, 
and  they  exist  coincidently.  Now  the  perishing  and  the  ex- 
isting of  a world-cycle  are  after  the  following  manner : 

When  a world-cycle  perishes  by  fire,  there  arises  in  the 
beginning  a cycle-destroying  great  cloud,  and  a great  rain 
falls  throughout  one  hundred  thousand  times  ten  million 
worlds.  The  people  are  delighted  and  overjoyed,  and  bring 
forth  seed  of  all  kinds  and  sow;  but  when  the  crops  have 
grown  just  large  enough  for  cow-fodder,  the  clouds  keep  up  a 
braying  noise,  but  do  not  allow  a drop  to  fall ; all  rain  is 
utterly  cut  off.  Concerning  which  the  following  has  been 
said  by  The  Blessed  One : 

“ There  comes  a time,  O priests,  when,  for  many  years,  for 
many  hundreds  of  years,  for  many  thousands  of  years,  for 
many  hundreds  of  thousands  of  years,  the  god  dges  not 
rain.” 

Those  creatures  who  depend  on  rain  die,  and  are  reborn  in 
the  Brahma-world ; likewise  the  divinities  who  live  on  flowers 
and  fruits.  When  thus  a long  time  has  elapsed,  here  and 
there  the  ponds  of  water  dry  up.  Then,  one  by  one,  the  fishes 
and  turtles  also  die  and  are  reborn  in  the  Brahma-world ; like- 
wise the  inhabitants  of  the  hells.  But  some  say  the  inhabi- 
21 


322 


IV.  Meditation  and  Nirvana. 


[Vis.xiii 


tants  of  the  hells  perish  -n-ith  the  appearing  of  the  seventh 
sun. 

But  it  may  be  said:  “Without  the  trances,  there  is  no 
being  born  into  the  Brahma-world.  Yet  some  of  these  beings 
were  overcome  by  famine,  and  some  were  incapable  of  attain- 
ing the  trances.  How  could  they  be  born  into  that  world  ? ” 
Because  of  their  having  attauied  the  trances  in  the  lower 
heavens. 

For  when  it  is  known  that  after  the  lapse  of  a hundred 
thousand  years  the  cycle  is  to  be  renewed,  the  gods  called 
Loka-byulias,  inhabitants  of  a heaven  of  sensual  pleasure, 
wander  about  tlirough  the  world,  vdth  hair  let  down  and 
flying  in  the  wind,  weeping  and  wiping  away  their  tears  with 
then-  hands,  and  with  their  clothes  red  and  in  great  disorder. 
And  thus  they  make  announcement : 

“Su’s,  after  the  lapse  of  a hundred  thousand  years  the 
cycle  is  to  be  renewed:  this  world  will  be  destroyed;  also 
the  mighty  ocean  will  dr}"  up;  and  this  broad  earth,  and 
Sineru,  the  monarch  of  the  mountains,  will  be  burnt  up  and 
destroyed,  — up  to  the  Brahma-world  wiU  the  destruction 
of  the  world  extend.  Therefore,  sirs,  cultivate  friendliness ; 
cultivate  compassion,  joy,  and  inchfference ; wait  on  your 
mothers ; wait  on  your  fathers  ; and  honor  your  elders  among 
your  kinsfolk.” 

AVhen  the  people  and  the  terrestrial  deities  hear  these 
words,  they,  for  the  most  part,  become  agitated,  and  their 
minds  soften  towards  each  other,  and  they  cultivate  friend- 
liness, and  do  other  meritorious  deeds,  and  are  reborn  in  the 
world  of  the  gods.  There  they  have  heavenly  ambrosia  for 
food,  and  induce  the  trances  by  means  of  the  air-kasina. 
Others,  however,  are  born  into  the  world  of  the  gods  by  the 
alternation  of  the  rewards  of  their  good  and  evfl.  deeds.  For 
there  is  no  being  in  the  round  of  rebirth  but  has  an  alterna- 
tion of  the  rewards  of  his  good  and  evil  deeds.  Thus  do  they 
attain  the  trances  in  the  world  of  the  gods ; and  having  there 
attained  the  trances,  all  are  reborn  in  the  Brahma-world. 

AVhen  now  a long  period  has  elapsed  from  the  cessation 
of  the  rains,  a second  sun  appears.  Here  is  to  be  supplied 


Vis.xiii] 


§69.  WorM-Cycles. 


323 


in  full  what  was  said  by  The  Blessed  One  in  the  Discourse 
on  the  Seven  Suns,  beginning  Avith  the  words,  “ There  comes, 
O priests,  a time.” 

When  tliis  second  sun  has  appeared,  there  is  no  distinction 
of  day  and  night ; each  sun  rises  Avhen  the  other  sets,  and  an 
incessant  heat  beats  upon  the  world.  And  whereas  the  ordi- 
nary sun  is  inhabited  by  its  divinity,  no  such  being  is  to  be 
found  in  the  cycle-destroying  sun.  When  the  ordinary  sun 
shines,  clouds  and  patches  of  mist  fly  about  in  the  air.  But 
when  the  cycle-destroying  sun  shines,  the  sky  is  free  from 
mists  and  clouds,  and  as  spotless  as  a mii’ror,  and  the  water  in 
all  streams  ch-ies  up,  except  in  the  case  of  the  five  great  rivers. 
After  the  lapse  of  another  long  period,  a third  sun  appears, 
and  the  great  rivers  dry  up.  After  the  lapse  of  another  long 
period,  a fourth  sun  appears,  and  the  sources  of  the  great 
rivers  in  the  Himalaya  Mountains  dry  up,  namely,  the  seven 
great  lakes,  Sihapapatana,  Harhsapapatana,  Kannamundaka, 
Rathakm-adaha,  Anotattadaha,  Chaddantadaha,  Kunaladaha. 
After  the  lapse  of  another  long  period,  a fifth  sun  appears, 
and  the  mighty  ocean  gradually  dries  up,  so  that  not  enough 
water  remains  to  moisten  the  tip  of  one’s  finger.  After  the 
lapse  of  another  long  period,  a sixth  sun  appears,  and  the 
whole  world  becomes  filled  with  smoke,  and  saturated  with 
the  greasiness  of  that  smoke,  and  not  only  tins  world  but  a 
hundred  thousand  times  ten  million  worlds.  After  the  lapse 
of  another  long  period,  a seventh  sun  appears,  and  the  whole 
world  breaks  into  flames ; and  just  as  tliis  one,  so  also  a hun- 
dred thousand  times  ten  million  worlds.  All  the  peaks  of 
IMount  Sineru,  even  those  which  are  hundreds  of  leagues  in 
height,  crumble  and  disappear  in  the  sky.  The  flames  of  fire 
rise  up  and  envelop  the  Heaven  of  the  Four  Great  Kings. 
Having  there  burnt  up  all  the  mansions  of  gold,  of  jewels,  and 
of  precious  stones,  they  envelop  the  Heaven  of  the  Tliirty- 
three.  In  the  same  manner  they  envelop  all  the  heavens  to 
which  access  is  given  by  the  first  trance.  Having  thus  burnt 
up  three  of  the  Brahma-heavens,  they  come  to  a stop  on  reach- 
ing the  Heaven  of  the  Radiant  Gods.  This  fire  does  not  go 
out  as  long  as  anytliing  remains ; but  after  everything  has 


324 


IF.  Meditation  and  Nirvana. 


[Vis.xiii 


disappeared,  it  goes  out,  leaving  no  ashes,  like  a fire  of 
clarified  butter  or  sesamum  oil.  The  upper  regions  of  space 
become  one  with  those  below,  and  wholly  dark. 

Xow  after  the  lapse  of  another  long  period,  a great  cloud 
arises.  And  first  it  rains  with  a very  fine  rain,  and  then  the 
rain  pom's  down  in  streams  which  gradually  increase  from  the 
tluckness  of  a water-lily  stalk  to  that  of  a staff,  of  a club,  of 
the  trunk  of  a palmyrar-tree.  And  when  this  cloud  has  filled 
every  burnt  place  throughout  a hundred  thousand  times  ten 
million  worlds,  it  disappears.  And  then  a wind  arises,  below 
and  on  the  sides  of  the  water,  and  rolls  it  into  one  mass  which 
is  round  like  a drop  on  the  leaf  of  a lotus.  But  how  can  it 
press  such  an  immense  volume  of  water  into  one  mass  ? Be- 
cause the  water  offers  openings  here  and  there  for  the  wind. 
After  the  water  has  thus  been  massed  together  by  the  wind, 
it  dwindles  away,  and  by  degrees  descends  to  a lower  level. 
As  the  water  descends,  the  Brahma-heavens  reappear  in  their 
places,  and  also  the  four  upper  heavens  of  sensual  pleasure. 
When  it  has  descended  to  its  original  level  on  the  sm-face  of 
the  earth,  mighty  winds  arise,  and  they  hold  the  water  help- 
lessly in  cheek,  as  if  in  a covered  vessel.  Tins  water  is  sweet, 
and  as  it  wastes  away,  the  earth  which  arises  out  of  it  is  full 
of  sap,  and  has  a beautiful  color,  and  a fine  taste  and  smell, 
like  the  skimmings  on  the  top  of  tliick  rice-gruel. 

Then  beings,  who  have  been  living  in  the  Heaven  of  the 
Radiant  Gods,  leave  that  existence,  either  on  account  of  having 
completed  their  term  of  life,  or  on  account  of  the  exhaustion 
of  their  merit,  and  are  reborn  here  on  earth.  They  slnne  with 
their  own  light  and  wander  through  space.  Thereupon,  as 
described  in  the  Discourse  on  Primitive  Ages,  they  taste 
that  savory  earth,  are  overcome  with  desire,  and  fall  to  eat- 
ing it  ravenously.  Then  they  cease  to  shine  vdth  their 
own  light,  and  find  themselves  in  darkness.  When  they  per- 
ceive this  darkness,  they  become  afraid.  Thereupon,  the  sun’s 
disk  appears,  full  fifty  leagues  in  extent,  banishing  their  fears 
and  producing  a sense  of  divine  presence.  On  seeing  it,  they 
are  delighted  and  overjoyed,  sapng,  “Xow  we  have  light; 
and  whereas  it  has  banished  our  fears  and  produced  a sense 


Vis.xiii] 


§ 69.  World-Cycles. 


325 


of  divine  presence  [snra-bhava],  therefore  let  it  be  called 
suriya  [the  snn] Hence  they  named  it  suriya.  After  the 
sun  has  given  light  tliroughout  the  day,  it  sets.  Then  they 
are  alarmed  again,  saying,  “ The  light  which  we  had  has  per- 
ished.” Then  they  think : “ It  would  be  well  if  we  had  some 
other  light.”  Thereupon,  as  if  divining  their  thoughts,  the 
disk  of  the  moon  appears,  forty-nine  leagues  in  extent.  On 
seeing  it,  they  are  still  more  delighted  and  overjoyed,  and  say, 
“As  if  divining  our  wish  [chanda],  has  it  arisen:  therefore  is 
it  canda  [the  moon] .”  And  therefore  they  named  it  canda. 
When  thus  the  sun  and  the  moon  have  appeared,  the  constel- 
lations and  the  stars  arise.  From  that  time  on  night  and  day 
succeed  each  other,  and  in  due  course  the  months  and  half- 
months, seasons  and  years.  Moreover,  on  the  same  day  wdth 
the  sun  and  the  moon.  Mount  Sineru,  the  mountains  wliich 
encircle  the  world,  and  the  Himalaya  ^Mountains  reappear. 
These  all  appear  simultaneously  on  the  day  of  the  full  moon 
of  the  month  Phagguna.  And  how?  Just  as  when  panick- 
seed  porridge  is  cooking,  suddenly  bubbles  appear  and  form 
little  hummocks  in  some  places,  and  leave  other  places  as  de- 
pressions, while  others  still  are  flat;  even  so  the  mountains 
correspond  to  the  little  hummocks,  and  the  oceans  to  the 
depressions,  and  the  continents  to  the  flat  places. 

Now  after  these  beings  have  begun  to  eat  the  savory 
earth,  by  degrees  some  become  handsome  and  some  ugly. 
Then  the  handsome  despise  the  ugly,  and  as  the  result  of  this 
despising,  the  savoriness  of  the  earth  disappears,  and  the 
bitter  pappataka  plant  grows  up.  In  the  same  manner  that 
also  disappears,  and  the  padalata  plant  grows  up.  In  the 
same  way  that  also  disappears,  and  rice  grows  up  without  any 
need  of  cultivation,  free  from  all  husk  and  red  granules,  and 
exposing  the  sweet-scented  naked  rice-grain.  Then  pots 
appear  for  the  rice,  and  they  place  the  rice  in  the  pots,  and 
place  these  pots  on  the  tops  of  stones.  And  flames  of  fire 
spring  up  of  their  own  accord,  and  cook  the  rice,  and  it 
becomes  rice-porridge  resembling  the  jasmine  flower,  and 
needing  the  addition  of  no  broth  or  condiments,  but  having 
any  desired  flavor.  Now  when  these  beings  eat  this  material 


326 


IV.  Meditation  and  Nin<ana. 


[Vis.xiii 


food,  the  excrements  are  formed  within  them,  and  in  order 
that  they  may  relieve  themselves,  openings  appear  in  their 
bodies,  and  the  virility  of  the  man,  and  the  femininity  of  the 
woman.  Then  the  woman  begins  to  meditate  excessively  on 
the  man,  and  the  man  on  the  woman,  and  as  a result  of  this 
excessive  meditation,  the  fever  of  lust  springs  up,  and  they 
have  carnal  connection.  And  being  tormented  by  the  re- 
proofs of  the  wise  for  their  low  conduct,  they  build  houses 
for  its  concealment.  And  having  begun  to  dwell  in  houses, 
after  a while  they  follow  the  example  of  some  lazy  one  among 
themselves,  and  store  up  food.  From  that  time  on  the  red 
granules  and  the  husks  envelop  the  rice-grains,  and  wherever  a 
crop  has  been  mown  down,  it  does  not  spring  up  again.  Then 
these  beings  come  together,  and  groan  aloud,  sapng,  “ Alas ! 
wickedness  has  sprung  up  among  men ; for  surely  we  for- 
merly were  made  of  mind.”  The  full  account  of  this  is  to  be 
supplied  from  the  Discourse  on  Primitive  Ages. 

Then  they  institute  boundary  lines,  and  one  steals  an- 
other’s share.  After  reviling  the  offender  two  or  three  times, 
the  third  time  they  beat  him  with  their  fists,  with  clods  of 
earth,  with  sticks,  etc.  When  thus  stealing,  reproof,  lying, 
and  violence  have  sprung  up  among  them,  they  come  to- 
gether, and  say,  “ What  if  now  we  elect  some  one  of  us,  who 
shall  get  angry  with  him  who  merits  anger,  reprove  him  who 
merits  reproof,  and  banish  him  who  merits  banishment.  And 
Ave  will  giA’e  liirn  in  return  a share  of  our  rice.”  When,  how- 
ever, the  people  of  this,  our  world-cycle  came  to  tliis  decision, 
our  Blessed  One,  who  was  at  the  time  a Future  Buddha,  was 
of  all  these  beings  the  handsomest,  the  most  pleasing  of  a}> 
pearance,  possessing  the  greatest  influence  and  vdsdom,  and 
able  to  raise  up  and  put  down.  Then  they  all  came  to  him, 
and  haA’ing  gained  his  assent,  they  elected  him  their  clrief. 
Thus,  inasmuch  as  he  was  elected  by  the  multitude,  he  was 
called  the  Great  Elect,  and  as  he  was  lord  of  the  fields 
[khetta],  he  was  called  khattiya  [lord,  the  name  for  a mem- 
ber of  the  governing  or  warrior  caste].  And  as  he  pleased 
[sam-rahj-eti  from  root  raj]  his  fellows  by  his  even  justice, 
he  was  called  raja  [king].  Thus  did  he  acquire  these  three 


VIs.xiii] 


§69.  World- Cycles. 


327 


appellations.  A Future  BuddFa  always  becomes  chief  in 
that  position  in  life  which  is  most  highly  esteemed  by  man- 
kind. When  thus  the  association  of  warriors  had  been  formed, 
with  the  Future  Buddha  at  its  head,  by  degrees  the  Brahmans 
and  the  other  castes  arose. 

Now  from  the  cycle-destropng  great  cloud  to  the  termina- 
tion of  the  conflagration  constitutes  one  immensity,  and  is 
called  the  period  of  destruction.  And  from  the  cycle-destroy- 
ing conflagration  to  the  salutaiy  great  rains  filling  one  hun- 
di-ed  thousand  times  ten  million  worlds  is  the  second  immen- 
sity, and  is  called  the  continuance  of  destruction.  From  the 
salutary  great  rains  to  the  appearing  of  the  sun  and  moon  is 
the  third  immensity,  and  is  called  the  period  of  renovation. 
From  the  appearing  of  the  sun  and  moon  to  the  cycle- 
destroying  great  cloud  is  the  fourth  immensity,  and  is  called 
the  continuance  of  renovation.  These  four  immensities  form 
one  great  world-cycle. 

This,  then,  is  the  order  of  events  in  a world-cycle  when  it 
perishes  by  fire. 

But  when  a world-cycle  perishes  by  water,  it  perishes  in 
the  manner  above  described,  where  it  was  said,  “ There 
arises  in  the  beginning  a cycle-destroying  great  cloud.”  But 
there  are  the  following  points  of  difference : — Instead  of  the 
second  sun,  there  arises  a cycle-destropng  great  cloud  of  salt 
water.  At  first  it  rains  with  a very  fine  rain  wliich  gradually 
increases  to  great  torrents  which  fill  one  hundred  thousand 
times  ten  million  worlds,  and  the  mountain-peaks  of  the  earth 
become  flooded  with  saltish  water,  and  hidden  from  view. 
And  the  water  is  buoyed  up  on  all  sides  by  the  wind,  and 
rises  upward  from  the  earth  until  it  engulfs  the  heavens  to 
which  access  is  given  by  the  second  trance.  Having  there 
flooded  three  of  the  Brahma-heavens,  it  comes  to  a stop  at  the 
Heaven  of  the  Completely  Lustrous  Gods,  and  it  does  not 
settle  as  long  as  anything  remains,  but  everything  becomes 
impregnated  with  water,  and  then  suddenly  settles  and  dis- 
appears. And  the  upper  regions  of  space  become  one  with 
those  below,  and  wholly  dark.  Tliis  is  all  as  described 
above ; only  in  this  case  the  world  begins  to  appear  again  at 


328 


IK  Meditatio7i  and  Nirvana. 


[Vis.xiii 


the  Heaven  of  the  Radiant  Gods,  and  beings  leave  the 
Heaven  of  tho  Completely  Lustrous  Gods,  and  are  reborn  in 
the  Heaven  of  the  Radiant  Gods,  or  in  a lower  heaven. 

-Now  from  the  cycle-destroying  great  cloud  to  the  termina- 
tion of  the  cycle-destroying  rain  is  one  immensity ; from  the 
termination  of  the  rain  to  the  salutary  great  rains  is  the  sec- 
ond immensity ; frorn  the  salutaiy  great  rains  to  the  appear- 
ing of  the  sun  and  moon  is  the  third  immensity ; and  from 
the  appearing  of  the  sun  and  moon  to  the  cycle-destroying 
great  cloud  is  the  fourth  immensity.  These  four  immensities 
form  one  great  world-cycle. 

This  is  the  order  of  events  in  a world-cycle  when  it  per- 
ishes by  water. 

When  a world-cycle  is  destroyed  by  wind,  it  perishes  in 
the  manner  above  described,  where  it  was  said,  “ There  arises 
in  the  beginning  a cycle-destroying  great  cloud.”  But  there 
are  the  following  points  of  chfference  : — Instead  of  the  second 
sun,  there  arises  a wind  to  destroy  the  world-cycle.  And 
first  it  raises  a fine  dust,  and  then  coarse  dust,  and  then  fine 
sand,  and  then  coarse  sand,  and  then  grit,  stones,  etc.,  up  to 
boulders  as  large  as  the  peak  of  a pagoda,  and  mighty  trees 
on  the  liill-tops.  These  mount  from  the  earth  to  the  zenith, 
and  do  not  fall  again,  but  are  there  blown  to  powder  and  anni- 
hilated. And  then  by  degrees  the  wind  arises  from  under- 
neath the  earth,  and  turns  the  ground  upside  down,  and  tlirows 
it  into  the  sky,  and  areas  of  one  hundred  leagues  in  extent, 
two  hundred,  thi’ee  hundred,  five  hundred  leagues  in  extent, 
crack,  and  are  thrown  upwards  by  the  force  of  the  wind,  and 
are  blown  to  powder  in  the  sky  and  annihilated.  And  the 
wind  throws  up  also  into  the  sky  the  mountains  which 
encircle  the  earth,  and  iMount  Sineru.  These  meet  together, 
and  are  ground  to  powder  and  destroyed. 

Thus  are  destroyed  all  the  mansions  on  earth,  and  in  the 
skies,  also  the  six  heavens  of  sensual  desire,  and  a hundred 
thousand  times  ten  million  worlds.  Worlds  clash  with 
worlds,  Himalaya  ^Mountains  with  Himalaya  ^Mountains,  and 
iMount  Sinerus  with  Mount  Sinerus,  until  they  have  ground 
each  other  to  powder  and  have  perished.  From  the  earth 


Vis.xiii] 


§69.  World-Cycles. 


329 


upward  does  the  wind  prevail,  until  it  has  embraced  all  the 
heavens  to  which  access  is  given  by  the  tliird  trance.  Having 
there  destroyed  tliree  of  the  Brahma-heavens,  it  comes  to  a 
stop  at  the  Heaven  of  the  Richly  Rewarded  Gods.  When 
it  has  thus  destroyed  everything,  it  perishes.  And  the 
upper  regions  of  sj)ace  become  one  with  those  below,  and 
wholly  dark.  All  this  is  as  described  above.  But  now  it  is 
the  Heaven  of  the  Completely  Lustrous  Gods  which  fost 
ajopears,  and  beings  leave  the  Heaven  of  the  Richly  Rewarded 
Gods,  and  are  reborn  in  the  Heaven  of  the  Completely  Lus- 
trous Gods,  or  in  some  lower  heaven. 

Row  from  the  cycle-destroying  great  cloud  to  the  termin- 
ation of  the  cycle-destroying  wind  is  one  immensity ; from  the 
termination  of  the  wind  to  the  salutary  great  cloud  is  the 
second  immensity ; from  the  salutary  great  cloud  to  the  ap- 
pearing of  the  sun  and  moon  is  the  third  immensity;  and 
from  the  appearing  of  the  sun  and  moon  to  the  cycle-destroy- 
ing great  cloud  is  the  fourth  immensity.  These  four  immen- 
sities form  one  great  world-cycle. 

This  is  the  order  of  events  in  a world-cycle  when  it  per- 
ishes by  wind. 

Why  does  the  world  perish  in  these  particular  ways?  It 
is  on  account  of  the  special  wickedness  that  may  be  at  bot- 
tom. For  it  is  in  accordance  with  the  wickedness  prepon- 
derating that  the  world  perishes.  When  passion  preponderates, 
it  perishes  by  fire ; when  hatred,  it  perishes  by  water.  — But 
some  say  that  when  hatred  preponderates,  it  perishes  by 
fire,  and  that  when  passion  preponderates  it  perishes  by  water. 
— When  infatuation  preponderates,  it  perishes  by  wind. 

Now  the  world,  in  perishing,  perishes  seven  times  in  suc- 
cession by  fire,  and  the  eighth  time  by  water ; and  then  again 
seven  times  by  fire,  and  the  eighth  time  by  water.  Thus  the 
world  perishes  each  eighth  time  by  water,  until  it  has  per- 
ished seven  times  by  water,  and  then  seven  more  times  by 
fire.  Thus  have  sixty-three  world-cycles  elapsed.  Then  the 
perishing  by  water  is  omitted,  and  wind  takes  its  turn  in 
demolishing  the  world;  and  when  the  Completely  Lustrous 
Gods  have  reached  their  full  term  of  existence  of  sixty-four 
world-cycles,  their  heaven  also  is  destroyed. 


330 


IF.  Meditation  and  Nirvatia. 


[Vis.xiii 


Now  it  is  of  such  world-cycles  that  a priest  who  can  call 
to  mind  former  existences  and  former  world-cycles,  can  call 
to  mind  many  destructions  of  a world-cycle,  and  many  reno- 
vations of  a world-cycle,  and  many  destructions  and  renova- 
tions of  a world-cycle. 

And  after  what  manner  ? 

“ I lived  in  such  a place”  etc. 


§ 70.  WISDOM. 

§ 70  a.  — Translated  from  the  Yisuddhi-Magga  (chap.  xiv.). 

What  is  Wisdom?  Wisdom  is  manifold  and  various,  and 
an  answer  that  attempted  to  be  exhaustive  would  both  fail  of 
its  pui’pose  and  tend  to  still  greater  confusion.  Therefore 
Ave  will  confine  ourselves  to  the  meaning  here  intended, — 
Wisdom  is  knowledge  consisting  in  insight  and  conjoined 
with  meritorious  thoughts. 

§ 70  6.  — Translated  from  the  Anguttara-Nikaya  (iii.  88). 

And  what,  O priests,  is  the  discipline  in  elevated  Avisdom  ? 

Whenever,  O priests,  a priest  knows  the  truth  concerning 
misery,  knows  the  truth  concerning  the  origin  of  misery, 
knoAvs  the  truth  concerning  the  cessation  of  misery,  knows 
the  truth  concerning  the  path  leading  to  the  cessation  of 
misery,  this,  O priests,  is  called  the  discipline  in  elevated 
wisdom. 

§ 70  c.  — Translated  from  the  Anguttara-Nikaya  (ii.  3’®). 

What  adAmntage,  O priests,  is  gained  by  training  in  in- 
sight ? Wisdom  is  deA" eloped.  And  what  adA'antage  is  gained 
by  the  de\'elopment  of  Avisdom  ? Ignorance  is  abandoned. 


M.i.i6o'®] 


§71.  The  Summum  Bonum. 


331 


§ 71.  THE  SUMMUM  BONUM. 

Translated  from  the  Majjhima-Nikaya,  and  constituting  Sutta  26. 

Thus  have  I heard. 

On  a certain  occasion  The  Blessed  One  was  dwelling  at 
Savattlii  in  Jetavana  monastery  in  Anathapindika’s  Park. 
Then  The  Blessed  One,  having  put  on  his  tunic  in  the 
morning,  and  taken  his  bowl  and  his  robes,  entered  Savatthi 
for  alms. 

Then  a great  number  of  priests  drew  near  to  where  the 
venerable  Ananda  was ; and  ha\’ing  drawn  near,  they  spoke 
to  the  venerable  Ananda  as  follows : 

“ It  is  a long  time,  brother  Ananda,  since  we  listened  to 
a doctrinal  discourse  from  the  mouth  of  The  Blessed  One. 
Come,  brother  Ananda,  let  us  obtain  an  opportunity  to  lis- 
ten to  a doctrinal  discourse  from  the  mouth  of  The  Blessed 
One.” 

“Well,  then,  venerable  sirs,  draw  near  to  the  monastery 
of  Rammaka  the  Brahman.  Perchance  you  may  obtain  an 
opportunity  to  listen  to  a doctrinal  discourse  from  the  mouth 
of  The  Blessed  One.” 

“Yes,  brother,”  said  the  priests  to  the  venerable  Ananda 
in  assent. 

Then  The  Blessed  One,  when  he  had  gone  the  rounds  for 
alms  in  Savatthi,  returned  from  his  begging,  and  after  break- 
fast, addressed  the  venerable  Ananda : 

“Let  us  go  hence,  Ananda,  and  to  Eastern  Monastery, 
and  to  the  storied  mansion  of  INligara’s  mother  will  we  draw 
near  for  our  noon-day  rest.” 

“Yes,  Reverend  Sir,”  said  the  venerable  Ananda  to  The 
Blessed  One  in  assent. 

Then  The  Blessed  One,  in  company  with  the  venerable 
Ananda,  cbew  near  to  Eastern  Monastery,  and  to  the  storied 
mansion  of  Migara’s  mother,  for  his  noon-day  rest.  Then  The 
Blessed  One,  in  the  afternoon,  rose  from  meditation,  and 
addressed  the  venerable  Ananda; 


332 


IV.  Meditaiio7i  and  Nirvana. 


“ Let  us  go  hence,  Ananda,  and  to  Eastern  Tank  will  we 
draw  near  to  bathe  our  limbs.” 

“Yes,  Reverend  Sir,”  said  the  venerable  Ananda  to  The 
Blessed  One  in  assent. 

Then  The  Blessed  One,  in  company  with  the  venerable 
Ananda,  drew  near  to  Eastern  Tank  to  bathe  liis  limbs ; and 
having  bathed  his  limbs  in  Eastern  Tank  and  come  up  out  of 
the  water,  he  stood  with  but  a single  garment  on,  clr3dng  liis 
limbs. 

Then  the  venerable  Ananda  spoke  to  The  Blessed  One  as 
follows : 

“Reverend  Sir,  here  is  the  monastery  of  Rammaka  the 
Brahman,  but  a short  way  off.  Delightful,  Reverend  Sir,  is 
the  monastery  of  Rammaka  the  Brahman;  enchanting.  Rev- 
erend Sir,  is  the  monastery  of  Rammaka  the  Brahman.  Rev- 
erend Sir,  pray  let  The  Blessed  One  be  so  kind  as  to  draw 
near  to  where  the  monastery  of  Rammaka  the  Brahman  is.” 
And  The  Blessed  One  consented  by  his  silence. 

Then  The  Blessed  One  drew  near  to  where  the  monastery 
of  Rammaka  the  Brahman  was.  Now  at  that  time  a great 
number  of  priests  were  seated  in  the  monastery  of  Rammaka 
the  Brahman,  engaged  in  doctrinal  discourse.  Then  The 
Blessed  One  stood  outside  in  the  entrance  porch,  and  awaited 
the  end  of  the  discourse.  Then  The  Blessed  One,  when  he 
perceived  that  the  discourse  had  come  to  an  end,  coughed, 
and  rattled  the  bolt  of  the  door.  And  the  priests  opened  the 
door  for  The  Blessed  One.  Then  The  Blessed  One  entered 
the  monastery  of  Rammaka  the  Brahman,  and  sat  on  the  seat 
that  was  spread  for  him.  And  when  The  Blessed  One  had 
sat  down,  he  adch-essed  the  priests : 

“What,  O priests,  was  the  subject  of  the  present  meeting? 
and  what  the  discourse  you  were  holding  ? ” 

“Reverend  Sir,  our  doctrinal  discourse  was  concerning 
The  Blessed  One,  and  then  The  Blessed  One  arrived.” 

“ W ell  said,  O priests  ! This,  O priests,  is  worthy  of  you 
as  youths  of  good  family,  who  have  through  faith  retired 
from  the  household  life  to  the  houseless  one,  that  ye  sit  to- 
gether in  doctrinal  discourse.  O priests,  one  of  two  things 


M.i.i6i32 


§71.  The  Summum  Bonum. 


333 


should  you  do  when  you  meet  together:  either  hold  a doc- 
trinal discourse,  or  maintain  a noble  silence. 

“ There  are  two  cravings,  O priests ; the  noble  one, 
and  the  ignoble  one.  And  what,  O priests,  is  the  ignoble 
craving  ? 

“We  may  have,  O priests,  the  case  of  one  who,  himself 
subject  to  birth,  craves  what  is  subject  to  bu’th ; himself  sub- 
ject to  old  age,  craves  what  is  subject  to  old  age ; himself 
subject  to  disease,  . . . death,  . . . sorrow,  . . . corruption, 
craves  what  is  subject  to  corruption. 

“ And  what,  O priests,  should  one  consider  as  subject  to 
birth  ? 

“Wife  and  child,  O priests,  are  subject  to  birth;  slaves, 
male  and  female,  . . . goats  and  sheep  . . . fowls  and  pigs 
. . . elephants,  cattle,  horses  and  mares  . . . gold  and  silver 
are  subject  to  bii’th.  All  the  substrata  of  being,  O priests, 
are  subject  to  birth ; and  enveloped,  besotted,  and  immersed 
in  them,  tliis  person,  himself  subject  to  birth,  craves  what  is 
subject  to  birth. 

“ And  what,  O priests,  should  one  consider  as  subject  to 
old  age  . . . disease  . . . death  . . . sorrow  . . . corruption? 

“ Wife  and  clnld,  O priests,  are  subject  to  corruption ; 
slaves,  male  and  female,  . . . goats  and  sheep  . . . fowls 
and  pigs  . . . elephants,  cattle,  horses  and  mares  . . . gold 
and  silver  are  subject  to  corruption.  All  the  substrata  of 
being,  O priests,  are  subject  to  corruption;  and  enveloped, 
besotted,  and  immersed  in  them,  this  person,  himself  subject 
to  corruption,  craves  what  is  subject  to  corruption. 

“ This,  O priests,  is  the  ignoble  craving. 

“ And  what,  O priests,  is  the  noble  craving  ? 

“We  may  have,  O priests,  the  case  of  one  who,  liimself 
subject  to  birth,  perceives  the  wretchedness  of  what  is  subject 
to  birth,  and  craves  the  incomparable  security  of  a Nirvana 
free  from  birth ; himself  subject  to  old  age,  . . . disease,  . . . 
death,  . . . sorrow,  . . . corruption,  perceives  the  wretched- 
ness of  what  is  subject  to  corruption,  and  craves  the  incom- 
parable security  of  a Nirvana  free  from  corruption. 

“ Tliis,  O priests,  is  the  noble  craving. 


334 


IV.  Meditation  and  Nirvana. 


[M.i.i639 


“Now  I,  O priests,  before  my  Bucldliaship,  being  not  yet 
a Buddlia,  but  a Future  Buddha,  myself  subject  to  birth, 
craved  what  was  subject  to  bii’th ; myself  subject  to  old  age, 
. . . chsease,  . . . death,  . . . sorrow,  . . . corruption,  craved 
what  was  subject  to  corruption.  And  it  occurred  to  me,  O 
priests,  as  follows : 

“ ‘ Why,  myself  subject  to  birth,  do  I crave  what  is  subject 
to  bu’th  ? myself  subject  to  old  age,  . . . disease,  . . . death, 
. . . sorroAv,  . . . corruption,  do  I crave  what  is  subject  to 
corruption?  What  if  now,  myself  subject  to  birth,  and  per^ 
ceiving  the  wTetchethiess  of  what  is  subject  to  birth,  I were 
to  crave  the  incomparable  security  of  a Nirvana  free  from 
birth;  myseK  subject  to  old  age,  . . . disease,  . . . death, 
. . . sorrow,  . . . corruption,  I were  to  crave  the  incompara- 
ble security  of  a Nirvana  free  from  corruption?  ’ 

“Subsequently,  O priests,  although  of  tender  age,  with 
the  black  hair  of  a lad,  and  in  the  hey-day  of  my  youth,  and 
just  entering  on  my  prime,  and  although  my  mother  and  my 
father  were  unwilling,  and  tears  streamed  from  their  eyes,  I 
had  my  hair  and  my  beard  shaved  off,  and  put  on  yellow  gar- 
ments, and  retired  from  the  household  life  to  the  houseless 
one.  And  having  thus  retired  from  the  world,  and  craving 
tlie  summum  bonum,  the  incomparable  peaceful  state,  I drew 
near  to  where  Alara  Kalama  was ; and  having  drawn  near,  I 
spoke  to  Alara  Kalama  as  follows : 

“ ‘ Brother  Kalama,  I would  like  to  lead  the  religious  life 
under  your  doctrine  and  discipline.’ 

“ When  I had  thus  spoken,  O priests,  Alara  Kalama  spoke 
to  me  as  follows  : 

“ ‘ Let  your  venerable  worship  do  so.  Such  is  this  doc- 
trine that  in  no  long  time  an  intelhgent  man  can  learn  for 
liimself,  realize,  and  live  in  the  possession  of  all  that  liis  mas- 
ter has  to  teach.’ 

“ Then  I,  O priests,  in  no  long  time,  quickly  acquired 
that  doctrine.  And  I,  O priests,  and  others  with  me,  by  a 
mere  lip-profession,  and  a mere  verbal  assertion,  claimed  that 
we  knew  and  had  perceived  the  true  knowledge  and  the 
orthodox  doctrine.  And  it  occui’red  to  me,  O priests,  as 
follows : 


M.i.i64"] 


§71.  The  Siimmum  Bomim. 


335 


“ ‘ It  is  not  tlii'ough  mere  faith  in  tins  doctrine  that  Alara 
Kalama  announces  that  he  has  learnt  it  for  himself,  realized 
it,  and  lives  in  the  possession  of  it.  Alara  Kalama  surely 
knows  and  perceives  tliis  doctrine.’ 

“ Then,  O priests,  I drew  near  to  where  Alara  Kalama 
was ; and  having  cbawn  near,  I spoke  to  Alara  Kalama  as 
follows : 

“ ‘ Brother  Kalama,  how  far  does  tliis  doctrine  conduct, 
concerning  wliich  you  announce  that  you  have  learnt  it  for 
yourself,  realized  it,  and  entered  upon  it  ? ’ 

“ When  I had  thus  spoken,  O priests,  Alara  Kalama  an- 
nounced that  it  conducted  to  the  realm  of  nothingness.  And 
it  occurred  to  me,  O priests,  as  follows : 

“ ‘ Faith  is  not  peculiar  to  Alara  Kalama : I also  have  faith. 
Heroism  . . . contemplation  . . . concentration  . . . wisdom 
is  not  peculiar  to  Alara  Kalama  : I also  have  wisdom.  What 
if  now  I were  to  strive  for  the  realization  of  that  doctrine, 
concerning  which  Alara  Kalama  announces  that  he  has  learnt 
it  for  liimself,  realized  it,  and  lives  in  the  possession  of  it.’ 
Then  I,  O priests,  in  no  long  time,  quickly  learnt  that  doc- 
trine for  myself,  realized  it,  and  lived  in  the  possession  of  it. 
Then,  O priests,  I drew  near  to  where  Alara  Kalama  was ; 
and  having  drawn  near,  I spoke  to  Alara  Kalama  as  follows  : 

“ ‘ Brother  Kalama,  is  this  as  far  as  the  doctrine  conducts, 
concerning  which  you  announce  that  you  have  learnt  it  for 
yourself,  realized  it,  and  entered  upon  it  ? ’ 

“ ‘ Tins,  brother,  is  as  far  as  the  doctrine  conducts,  con- 
cerning which  I announce  that  I have  learnt  it  for  myself, 
realized  it,  and  entered  upon  it.’ 

“ ‘ I also,  brother,  have  learnt  this  doctrine  for  myself, 
realized  it,  and  live  in  the  possession  of  it.’ 

“ ‘ How  fortunate,  brother,  are  we ! What  supreme  good 
fortune,  brother,  is  ours  that  we  should  light  on  such  a co- 
religionist as  is  your  venerable  worship.  Thus  the  doctrine 
concerning  which  I announce  that  I have  learnt  it  for  myself, 
realized  it,  and  entered  upon  it,  that  doctrine  you  have  learnt 
for  yourself,  realized,  and  live  in  the  possession  of ; the  doc- 
trine which  you  have  learnt  for  yourself,  realized,  and  live  in 


336 


IF.  Meditation  and  Nirvana. 


[M.i.1651 


the  possession  of,  concerning  that  doctrine  I announce  that 
I have  learnt  it  for  myself,  realized  it,  and  entered  upon  it. 
Thus  you  know  this  docti’ine,  and  I know  this  doctrine.  You 
are  the  same  as  I am,  and  I am  the  same  as  you  are.  Come, 
brother,  let  us  lead  tliis  follo^ving  in  common.’ 

“ Thus,  O priests,  did  Aljira  Kal^a,  my  teacher,  take  me, 
Ms  pupil,  and  make  me  every  wMt  the  equal  of  Mmself,  and 
honor  me  with  very  great  honor.  And  it  occurred  to  me,  0 
priests,  as  follows : 

“ ‘ TMs  doctrine  does  not  lead  to  aversion,  absence  of  pas- 
sion, cessation,  quiescence,  knowledge,  supreme  wisdom,  and 
Xir^'ana,  but  only  as  far  as  the  realm  of  notliingness.’ 

“ And  I,  O priests,  did  not  honor  that  doctrine  with  my 
adhesion,  and  being  averse  to  that  doctrine,  I departed  on 
my  journey. 

“ And  craving,  O priests,  the  summum  bonum,  the  incom- 
parable peaceful  state,  I drew  near  to  where  Uddaka,  the 
disciple  of  Rama,  was ; and  having  di-awn  near,  I spoke  to 
Uddaka,  the  disciple  of  Rama,  as  follows: 

“ ‘ Brother,  I would  like  to  lead  the  religious  life  under 
your  docti’ine  and  discipline.’ 

“ When  I had  thus  spoken,  O priests,  Uddaka,  the  dis- 
ciple of  Rama,  spoke  to  me  as  follows: 

“ ‘ Let  your  venerable  worahip  do  so.  Such  is  this  doc- 
trine that  in  no  long  time  an  intelligent  man  can  learn  for 
Mmself,  realize,  and  live  in  the  possession  of  all  that  Ms  master 
has  to  teach.’ 

“ Then  I,  O priests,  in  no  long  time,  quickly  acquired 
that  doctrine.  And  I,  O priests,  and  othere  with  me,  by  a 
mere  lip-profession,  and  a mere  verbal  assertion,  claimed  that 
we  knew  and  had  perceived  the  true  knowledge  and  the 
orthodox  doctrine.  And  it  occurred  to  me,  O priests,  as 
follows : 

“ ‘ It  was  not  tlirough  mere  faith  in  this  doctrine  that  Rama 
announced  that  he  had  learnt  it  for  Mmself,  realized  it,  and 
lived  in  the  possession  of  it.  Rama  surely  knew  and  per- 
ceived this  doctrine.’ 

“ Then,  O priests,  I drew  near  to  where  Uddaka,  the  dis- 


M.i.165®*] 


§71.  The  Sumtnum  Bonum. 


337 


ciple  of  Rama,  was;  and  having  drawn  near,  I spoke  to 
Uddaka,  the  disciple  of  Rama,  as  follows: 

“ ‘ Brother,  how  far  does  this  doctrine  conduct,  concerning 
which  Rama  made  kno^vn  that  he  had  learnt  it  for  himself, 
realized  it,  and  entered  upon  it  ? ’ 

“ When  I had  thus  spoken,  O priests,  Uddaka,  the  dis- 
ciple of  Rama,  announced  that  it  conducted  to  the  realm  of 
neither  perception  nor  yet  non-perception.  And  it  occurred 
to  me,  O priests,  as  follows : 

“ ‘ Faith  is  not  peculiar  to  Rama : I also  have  faith.  Hero- 
ism . . . contemplation  . . . concentration  . . . wisdom  is 
not  peculiar  to  Rama : I also  have  Avisdom.  What  if  now  I 
were  to  strive  for  that  doctrine,  concerning  which  Rama  an- 
nounced that  he  had  learnt  it  for  himself,  realized  it,  and 
lived  in  the  possession  of  it.’  Then  I,  O priests,  in  no  long 
time,  quickly  learnt  that  doctrine  for  myself,  realized  it,  and 
lived  in  the  possession  of  it.  Then,  O priests,  I drew  near  to 
where  Uddaka,  the  disciple  of  Rama,  was;  and  having  drawn 
near,  I spoke  to  Uddaka,  the  disciple  of  Rama,  as  follows: 

“ ‘ Brother,  is  this  as  far  as  the  doctrine  conducts,  concern- 
insr  which  Rama  announced  that  he  had  learnt  it  for  liimself, 
realized  it,  and  entered  upon  it  ? ’ 

“ ‘ This,  brother,  is  as  far  as  the  doctrine  conducts,  con- 
cernincr  which  Rama  announced  that  he  had  learnt  it  for 

O 

himself,  realized,  and  entered  upon  it.’ 

“ ‘ I also,  brother,  have  learnt  this  doctrine  for  mj^self, 
realized  it,  and  Iwe  in  the  possession  of  it.’ 

“ ‘ How  fortunate,  brother,  are  we  ! What  supreme  good 
fortune,  brother,  is  ours  that  we  should  light  on  such  a co- 
religionist as  is  your  A^enerable  worship.  Thus  the  doctrine 
concerninof  wliich  Rama  announced  that  he  had  learnt  it  for 
himself,  realized  it,  and  entered  upon  it,  that  doctrine  you 
have  learnt  for  yourself,  realized,  and  live  in  the  possession 
of ; the  doctrine  which  you  have  learnt  for  yourself,  realized, 
and  live  in  the  possession  of,  concerning  that  doctrine  Rama 
announced  that  he  had  learnt  it  for  himself,  realized  it,  and 
entered  upon  it.  Thus  you  know  this  doctrine,  and  Rama 
knew  this  doctrine.  You  are  the  same  as  Rama  was,  and 


22 


338 


IF.  Meditation  and  Nirvana. 


[M.i.i6625 


Rama  was  the  same  as  you  are.  Come,  brother,  lead  this 
following.’ 

“ Thus,  O priests,  did  Uddaka,  the  disciple  of  Rama,  my 
co-religionist,  make  me  his  teacher,  and  honor  me  with  very 
great  honor.  And  it  occurred  to  me,  0 priests,  as  follows : 

“ ‘ This  doctrine  does  not  lead  to  aversion,  absence  of  pas- 
sion, cessation,  quiescence,  knowledge,  supreme  wisdom,  and 
Nirvana,  but  only  as  far  as  the  realm  of  neither  perception 
nor  yet  non-perception.’ 

“ And  I,  O priests,  did  not  honor  that  doctrine  with  my 
adhesion;  and  being  averse  to  that  doctrine,  I departed  on 
my  journey. 

“ And  craving,  O priests,  the  summum  bonum,  the  incom- 
parable peaceful  state,  I came  in  the  courae  of  my  journey- 
ings  among  the  Magadhans  to  Uruvela,  the  General’s  Town. 
There  I perceived  a delightful  spot  with  an  enchanting  grove 
of  trees,  and  a silvery  flowing  river,  easy  of  approach  and 
delightful,  and  a village  near  by  in  wliich  to  beg.  And  it 
occurred  to  me,  O priests,  as  follows : 

“ ‘ Truly,  delightful  is  this  spot,  enchanting  this  grove  of 
trees,  and  this  silvery  river  flows  by,  easy  of  approach  and 
delightful,  and  there  is  a village  near  by  in  wliich  to  beg. 
Truly,  there  is  here  everj-thing  necessary  for  a youth  of  good 
family  who  is  desirous  of  struggling.’ 

“ And  there  I settled  down,  O priests,  as  everything  was 
suitable  for  struggling. 

“ And  being,  O priests,  myself  subject  to  birth,  I per- 
ceived the  wretchedness  of  what  is  subject  to  birth,  and 
craving  the  incomparable  security  of  a Nirvana  free  from 
birth,  I attained  the  incomparable  security  of  a Nirvana  free 
from  birth;  myself  subject  to  old  age,  . . . disease,  . . . 
death,  , . . sorrow,  . . . corruption,  I perceived  the  wretch- 
edness of  what  is  subject  to  corruption,  and  craving  the 
incomparable  security  of  a Nirs-ana  free  from  corruption,  I 
attained  the  incomparable  security  of  a Nirvana  free  from 
corruption.  And  the  knowledge  and  the  insight  sprang  up 
within  me,  ‘ My  deliverance  is  unshakable ; tliis  is  my  last 
existence ; no  more  shall  I be  born  again.’  And  it  occurred 
to  me,  O priests,  as  follows : 


M.i.167®^] 


§71.  The  Sutn?nu7n  Bonum. 


339 


“ ‘ This  doctrine  to  which  I have  attained  is  profound, 
recondite,  and  difficult  of  comprehension,  good,  excellent,  and 
not  to  be  reached  by  mere  reasoning,  subtile,  and  intelligible 
only  to  the  wise.  Mankind,  on  the  other  hand,  is  captivated, 
entranced,  held  spell-bound  by  its  lusts ; and  forasmuch  as 
mankind  is  captivated,  entranced,  and  held  spell-bound  by  its . 
lusts,  it  is  hard  for  them  to  understand  the  law  of  depend- 
ence on  assignable  reasons,  the  doctrine  of  Dependent  Origi- 
nation, and  it  is  also  hard  for  them  to  understand  how  all  the 
constituents  of  being  may  be  made  to  subside,  all  the  sub- 
strata of  being  be  relinquished,  and  desire  be  made  to  vanish, 
and  absence  of  passion,  cessation,  and  Nirvana  be  attained. 
If  I were  to  teach  the  Doctrine,  others  would  fail  to  under- 
stand me,  and  my  vexation  and  trouble  would  be  great.’ 

“ Then,  O priests,  the  following  stanzas  occurred  to  me, 
not  heard  of  before  from  any  one  else : 

“ ‘ This  Doctrine  out  of  toil  begot 
I see ’t  is  useless  to  proclaim  : 

Mankind ’s  by  lusts  and  hates  enthralled, 

’T  is  hopeless  they  should  master  it. 

“ ‘Repugnant,  abstruse  would  it  prove. 

Deep,  subtile,  and  beyond  their  ken ; 

Th’  infatuates  live  in  clouds  of  lusts, 

And  cannot  for  the  darkness  see.’ 

“ Thus,  O priests,  did  I ponder,  and  my  mind  was  disin- 
clined to  action,  and  to  any  proclaiming  of  the  Doctrine. 

“ Then,  O priests,  Brahma  Sahampati  perceived  what  was 
in  my  mind,  and  it  occurred  to  him  as  follows : 

“ ‘Lo,  the  world  is  lost,  is  ruined!  For  the  mind  of  The 
Tathagata,  The  Saint,  The  Supreme  Buddha,  is  disinclined  to 
action,  and  to  any  proclaiming  of  the  Doctrine.’ 

“Then,  O priests,  Brahma  Sahampati,  as  quickly  as  a 
strong  man  might  stretch  out  his  bent  arm,  or  might  draw 
in  his  outstretched  arm,  even  so,  having  vanished  from  the 
Brahma-world,  appeared  in  my  presence. 

“ Then,  O priests,  Brahma  Sahampati  threw  his  upper 


340 


IF.  Mediiaiion  and  Nirvana. 


[M.i.i68w 


garment  over  liis  shoulder  and,  stretching  out  to  me  liis  joined 
palms,  spoke  as  follows : 

“ ‘ Reverend  Sir,  let  The  Blessed  One  teach  the  Doctrine, 
let  The  Happy  One  teach  the  Doctrine.  There  are  some  beings 
having  but  little  moral  defilement,  and  through  not  hearing 
the  Doctrine  they  perish.  Some  will  be  found  to  understand 
the  Doctrine.’ 

“ Thus,  O priests,  spoke  Brahma  Sahampati,  and  having 
thus  spoken,  he  continued  as  follows : 

“ ‘The  Magadhans  hold  hitherto  a doctrine 
Impure,  thought  out  by  men  themselves  not  spotless. 

Ope  thou  the  door  that  to  the  deathless  leadeth : 

Him  let  them  hear  who  is  himself  unspotted. 

“ ‘ As  one  who  standeth  on  a rocky  pinnacle. 

Might  thence  with  wide-extended  view  behold  mankind. 
Climb  thou,  Wise  One,  the  top  of  Doctrine’s  palace, 

And  thence  gaze  down  serene  on  all  the  peoples. 

Behold  how  all  mankind  is  plunged  in  sorrow. 

And  how  old  age  and  death  have  overwhelmed  them. 

“ ‘ Rise  thou,  O Hero,  Victor  in  the  Battle ! 

O Leader,  Guiltless  One,  go  ’mongst  the  nations ! 

The  Doctrine  let  The  Buddha  teach, 

Some  will  be  found  to  master  it.’ 

“ Then  I,  O priests,  perceiving  the  desire  of  Brahma,  and 
having  compassion  on  living  beings,  gazed  over  the  world 
with  the  eye  of  a Buddha.  And  as  I gazed  over  the  world 
with  the  eye  of  a Buddha,  I saw  people  of  every  variety: 
some  having  but  little  moral  defilement,  and  some  having 
great  moral  defilement ; some  of  keen  faculties,  and  some  of 
dull  faculties ; some  of  good  disposition,  and  some  of  bad  dis- 
position; some  that  were  docile,  and  some  that  were  not 
docile ; and  also  some  who  saw  the  terrors  of  the  hereafter 
and  of  blameworthy  actions.  Just  as  in  a pond  of  blue 
lotuses,  of  water-roses,  or  of  white  lotuses,  some  of  the  blos- 
soms which  have  sprung  up  and  grown  in  the  water,  do  not 


Mi.  1 69'®] 


§71.  The  Sumfnmn  Bonum, 


341 


reach  the  surface  of  the  water  hut  grow  under  water ; some  of 
the  blossoms  wliich  have  sprung  up  and  grown  in  the  water, 
are  even  with  the  surface  of  the  water ; and  some  of  the  blos- 
soms wliich  have  sprung  up  and  grown  in  the  water,  shoot  up 
above  the  water  and  are  not  touched  by  the  water ; in  exactly 
the  same  way,  O priests,  as  I gazed  over  the  world  with  the 
eye  of  a Buddlia,  I saw  people  of  every  variety : some  having 
but  little  moral  defilement,  and  some  having  great  moral 
defilement;  some  of  keen  faculties,  and  some  of  dull  facul- 
ties ; some  of  good  disposition,  and  some  of  bad  disposition ; 
some  that  were  docile,  and  some  that  were  not  docile ; and 
also  some  who  saw  the  terrors  of  the  hereafter  and  of  blame- 
worthy actions.  And  when  I had  seen  tliis,  O priests,  I 
addressed  Brahma  Sahampati  in  the  following  stanza: 

“ ‘ Let  those  vrith  ears  to  hear  come  give  me  credence. 

For  lo!  the  door  stands  open  to  the  deathless. 

O Brahma,  ’twas  because  I feared  annoyance 
That  I was  loath  to  tell  mankind  the  Doctrine.’ 

“ Then,  O priests,  thought  Brahma  Sahampati,  ‘ The 
Blessed  One  has  granted  my  request  that  he  should  teach  the 
Doctrine,’  and  saluting  me,  he  turned  his  right  side  towards 
me,  and  straightway  disappeared. 

“ Then,  O priests,  it  occurred  to  me  as  follows : 

“‘To  whom  had  I best  teach  the  Doctrine  first?  Who 
would  quickly  comprehend  tins  Doctrine  ? ’ 

“ Then,  O priests,  it  occurred  to  me  as  follows : 

“ ‘ Here  is  this  Alara  Kalama,  who  is  learned,  skilled,  in- 
telligent, and  has  long  been  a person  having  but  little  defile- 
ment. What  if  I teach  the  Doctrine  to  Alara  Kalama  first  ? 
He  would  quickly  comprehend  this  Doctrine.’ 

“ Then,  O priests,  a deity  announced  to  me, 

“ ‘ Reverend  Sir,  Alara  Kalama  is  dead  these  seven  days.’ 
“ Also  in  me  the  knowledge  sprang  up,  ‘ Alara  Kalama  is 
dead  these  seven  days.’ 

“ Then,  O priests,  it  occurred  to  me  as  follows : 

“ ‘ A noble  man  was  Alara  Kalama.  Surely,  if  he  could 


342 


IF.  Meditation  and  Nirvana. 


[M.i.170^ 


have  heard  this  Doctrine,  he  would  quickly  have  compre- 
hended it.’ 

“ Then,  O priests,  it  occurred  to  me  as  follows : 

“‘To  whom  had  I best  teach  the  Doctrine  first?  Who 
would  quickly  comprehend  tliis  Doctrine  ? ’ 

“ Then,  O priests,  it  occui’red  to  me  as  follows : 

“‘Here  is  this  Uddaka,  the  disciple  of  Rama,  who  is 
learned,  skilled,  intelligent,  and  has  long  been  a person  hav- 
ing but  little  defilement.  What  if  I teach  the  Doctrine  to 
Uddaka,  the  disciple  of  Rama,  first?  He  would  quickly  com- 
prehend this  Doctrine.’ 

“ Then,  O priests,  a deity  announced  to  me, 

“ ‘ Reverend  Sir,  Uddaka,  the  disciple  of  Rama,  died 
yesterday  at  night-fall.’ 

“ Also  in  me,  O priests,  the  knowledge  sprang  up,  ‘ Ud- 
daka, the  disciple  of  Rama,  died  yesterday  at  night-faU.’ 

“ Then,  O priests,  it  occurred  to  me  as  follows : 

“ ‘ A noble  man  was  Uddaka,  the  disciple  of  Rama.  Surely, 
if  he  could  have  heard  this  Doctrine,  he  would  quickly  have 
comprehended  it.’ 

“ Then,  O priests,  it  occurred  to  me  as  follows : 

“‘To  whom  had  I best  teach  the  Doctrine  first?  Who 
would  quickly  comprehend  this  Doctrine  ? ’ 

“ Then,  O priests,  it  occurred  to  me  as  follows : 

“ ‘ Of  great  ser^dce  has  tins  band  of  five  priests  been,  who 
waited  upon  me  wliile  I devoted  myself  to  the  struggle. 
What  if  I teach  the  Doctrine  to  the  ban  1 of  five  priests  first  ? ’ 
“ Tlien,  O priests,  it  occurred  to  me  as  follows  : 

“ ‘ Where  does  the  band  of  five  priests  dwell  at  present  ? ’ 

“ And  I,  O priests,  with  my  divinely  clear  vision  surpass- 
ing that  of  men,  saw  the  band  of  five  priests  dweUing  at 
Benares,  in  the  deer-park  Isipatana. 

“ Then,  O priests,  having  dwelt  at  Uruvela  as  long  as  I 
wished,  I proceeded  on  my  wanderings  in  the  direction  of 
Benares.  And  Upaka,  a naked  ascetic,  beheld  me  proceeding 
along  the  highway  between  the  Bo-tree  and  Gaya.  And  hav- 
ing seen  me,  he  spoke  to  me  as  follows  : 

“ ‘ Placid,  brother,  are  all  your  organs  of  sense ; clear  and 


M.i.170**'] 


§ 71.  The  Summum  Bonuvt. 


343 


bright  is  the  color  of  yoxir  skin.  To  follow  whom,  brother, 
did  you  retire  from  the  world  ? Who  is  your  teacher  ? and 
whose  doctrine  do  you  approve  ? ’ 

“ When,  O priests,  Upaka,  the  naked  ascetic,  had  thus 
spoken,  I addressed  him  in  the  following  stanzas : 

“ ‘ All-conquering  have  I now  become,  all-knowing  ; 

Untainted  by  the  elements  of  being. 

I ’ve  left  all  things,  am  freed  through  thirst’s  destruction, 

All  wisdom ’s  mine : what  teacher  should  I follow  ? 

“ ‘ I have  no  teacher  anywhere ; 

My  equal  nowhere  can  be  found ; 

In  all  the  world  with  all  its  gods, 

No  one  to  rival  me  exists. 

“ ‘ The  saintship,  verily,  I ’ve  gained, 

I am  The  Teacher,  unsurpassed ; 

I am  The  Buddha,  sole,  supreme ; 

Lust’s  fire  is  quenched.  Nirvana  gained. 

“ ‘ To  found  the  Doctrine’s  reign  I seek 

Benares,  chief  of  Kasi’s  towns ; 

And  for  this  blinded  world  I ’ll  cause 

The  drum  of  deathlessness  to  beat.’ 

“ ‘ Wliich  is  as  much  as  to  say,  brother,  that  you  profess  to 
be  a saint,  an  immeasurable  Conqueror.’ 

“ ‘ Yea,  were  The  Conquerors  like  to  me. 

Well  rid  of  all  depravity. 

I ’ve  conquered  every  evil  trait ; 

Thus,  Upaka,  a Conqueror  I.’ 

“ ‘ You  may  be  right,  brother,’  replied  Upaka,  the  naked 
ascetic ; and  shaking  his  head,  he  took  another  road  and 
departed. 

“ Then,  O priests,  I proceeded  on  my  wanderings  from 
place  to  place,  and  drew  near  to  Benares,  to  the  deer-park 
Isipatana,  and  to  where  the  band  of  five  priests  was.  And, 
0 priests,  the  band  of  five  priests  saw  me  approacliing  from 
afar,  and,  when  they  had  seen  me,  they  made  an  agreement 
among  themselves,  saying: 


344 


/K  Meditation  and  Nirvana. 


[M.i.1712* 


“ ‘ Here,  brethren,  is  the  monk  Gotama  approacliing,  that 
luxurious  fellow  who  gave  up  the  struggle  and  devoted  him- 
self to  a life  of  luxury.  Let  us  not  salute  liim,  nor  rise  and 
go  to  meet  him,  nor  relieve  him  of  his  bowl  and  liis  robe.  W e 
will  merely  spread  a seat  for  him : he  can  then  sit  down,  if  he 
is  so  inclined.’ 

“ But,  O priests,  as  I gradually  approached,  the  band  of 
five  priests  found  themselves  unable  to  hold  to  their  agree- 
ment, and  rising  to  meet  me,  one  of  them  relieved  me  of  my 
bowl  and  my  robe,  another  spread  a seat  for  me,  and  another 
brought  water  for  waslnng  my  feet.  But,  O priests,  they 
addressed  me  by  my  name,  and  by  the  title  of  ‘Brother.’ 
When,  O priests,  I noticed  this,  I spoke  to  the  band  of  five 
priests  as  follows: 

“ ‘ O priests,  address  not  The  Tathagata  by  his  name,  nor 
by  the  title  of  “ Brother.”  A saint,  O priests,  is  The  Tatha- 
gata, a Supreme  Buddha.  Give  ear,  O priests ! The  death- 
less has  been  gained,  and  I will  instruct  you,  and  teach  you 
the  Doctrine.  If  ye  will  do  according  to  my  instructions,  in 
no  long  time,  and  in  the  present  life,  ye  shall  learn  for  your- 
selves, and  shall  realize  and  live  in  the  possession  of  that 
lughest  good  to  wliich  the  holy  life  conducts,  and  for  the  sake 
of  which  youths  of  good  family  so  nobly  retire  from  the 
household  life  to  the  houseless  one.’ 

“When  I had  thus  spoken,  O priests,  the  band  of  five 
priests  said  to  me  as  follows : 

“ ‘ Brother  Gotama,  those  practices  of  yours,  that  method 
of  procedure,  those  stern  austerities  did  not  enable  you  to 
transcend  human  limitations  and  attain  to  pre-eminence  in 
full  and  sublime  knowledge  and  insight.  How,  then,  now 
that  you  are  luxurious,  and  have  given  up  the  struggle  and 
devoted  yourself  to  a life  of  luxury,  can  you  have  transcended 
human  limitations  and  attained  to  pre-eminence  in  full  and 
sublime  knowledge  and  insight  ? ’ 

“When  they  had  thus  spoken,  O priests,  I said  to  the 
band  of  five  priests  as  follows : 

“ ‘ O priests.  The  Tathagata  is  not  luxurious,  and  has  not 
given  up  the  struggle  and  devoted  himself  to  a Life  of  luxury. 


M.i.172^®] 


§71.  T)ie  Sum?num  Bonum, 


345 


A saint,  O priests,  is  The  Tathagata,  a Supreme  Buddha. 
Give  ear,  O priests ! The  deatldess  has  been  gained,  and  I 
will  instruct  you,  and  teach  you  the  Doctrine.  If  ye  will  do 
according  to  my  instructions,  in  no  long  time,  and  in  the 
present  life,  ye  shall  learn  for  yourselves,  and  shall  realize 
and  live  in  the  possession  of  that  highest  good  to  which  the 
holy  life  conducts,  and  for  the  sake  of  which  youths  of  good 
family  so  nobly  retire  from  the  household  life  to  the  houseless 
one.’ 

“ And  a second  time,  O priests,  the  band  of  five  priests 
spoke  to  me  as  follows: 

“ And  a second  time,  O priests,  I replied  to  the  band  of 
five  priests  as  follows : 

“And  a third  time,  O priests,  the  band  of  five  priests 
spoke  to  me  as  follows: 

“ When  they  had  thus  spoken,  O priests,  I replied  to  the 
band  of  five  priests  as  follows: 

“ ‘ Confess,  O priests,  have  I ever  before  spoken  to  you  as 
I have  done  this  day  ? ’ 

“ ‘ Nay,  verily.  Reverend  Sir.’ 

“ ‘ A saint,  O priests,  is  The  Tathagata,  a Supreme  Buddha. 
Give  ear,  O priests ! The  deathless  has  been  gained,  and  I 
will  instruct  you,  and  teach  you  the  Doctrine.  If  ye  will  do 
according  to  my  instructions,  in  no  long  time,  and  in  the 
present  life,  ye  shall  learn  for  yourselves,  and  shall  realize 
and  live  in  the  possession  of  that  highest  good  to  which  the 
holy  life  conducts,  and  for  the  sake  of  which  youths  of  good 
family  so  nobly  retire  from  the  household  life  to  the  houseless 
one.’ 

“ And  I,  O priests,  succeeded  in  winning  over  the  band 
of  five  priests. 

“ And  I,  O priests,  exhorted  two  priests,  while  tliree 
priests  went  for  alms ; and  the  food  which  the  three  priests 
brought  back  from  their  begging-rounds  furnished  subsist- 
ence for  all  us  six.  And  I,  O priests,  exhorted  three  priests, 


346 


IF.  Meditation  and  Nirvana. 


[M.i.1735 


while  two  priests  went  for  alms;  and  the  food  wliich  the 
two  priests  brought  hack  from  their  begging-rounds  fur- 
nished subsistence  for  all  us  six. 

“ Then,  O priests,  the  band  of  five  priests,  thus  exhorted 
and  instructed  by  me,  themselves  subject  to  birth,  perceived 
the  •wretchedness  of  what  is  subject  to  birth,  and  cra-vdng  the 
incomparable  security  of  a Kirvana  free  from  birth,  attained 
the  incomparable  security  of  a Nirvana  free  from  birth ; them- 
selves subject  to  old  age,  . . . disease,  . . . death,  . . . sorrow, 
. . . corruption,  . . . perceived  the  wretchedness  of  what  is  sub- 
ject to  corruption,  and  craving  the  incomparable  security  of  a 
Nirv^ana  free  from  cormption,  attained  the  incomparable  secu- 
rity of  a Nirvana  free  from  corruption.  And  the  knowledge 
and  the  insight  sprang  up  -within  them,  ‘ Our  deliverance  is 
unshakable ; this  is  our  last  existence ; no  more  shall  we  be 
born  again.’ 

“ There  are  five  sensual  pleasures,  O priests.  And  what 
are  the  five  ? Forms  perceivable  by  the  eye,  delightfid,  pleas- 
ant, charming,  lovely,  accompanied  -with  sensual  pleasure, 
and  exciting  passion ; sounds  perceivable  by  the  ear,  . . . 
odors  perceivable  by  the  nose,  . . . tastes  perceivable  by  the 
tongue,  . . . tilings  tangible  perceivable  by  the  body,  de- 
lightful, pleasant,  charming,  lovely,  accompanied  -with  sen- 
sual pleasure,  and  exciting  passion.  These,  O priests,  are  the 
five  sensual  pleasures. 

“All  monks  and  Brahmans,  O priests,  who  partake  of 
these  sensual  pleasures,  and  are  enveloped,  besotted,  im- 
mersed in  them,  and  perceive  not  their  vT-etchedness,  and 
know  not  the  way  of  escape,  of  them  is  it  to  be  understood 
as  follows : ‘ They  have  lighted  on  misfortune,  have  lighted 
on  destruction,  and  are  in  the  power  of  the  Wicked  One.’ 

“ Just  as  if,  O priests,  a deer  of  the  forest  were  to  step 
into  a snare,  and  were  to  be  caught  by  it.  Concerning  tliis 
deer  it  is  to  be  understood  as  follows : ‘ It  has  lighted  on 
misfortune,  has  lighted  on  destruction,  and  is  in  the  power  of 
the  hunter.  When  the  hunter  shall  come,  it  -will  not  be  able 
to  make  its  escape.’  In  exactly  the  same  way,  0 priests,  all 
monks  and  Brahmans  who  partake  of  these  sensual  pleasures. 


M.i.i73“] 


§71.  The  Summum  Bonum. 


347 


and  enveloped,  besotted,  and  immersed  in  them,  perceive  not 
their  wretchedness,  and  know  not  the  way  of  escape,  of  them 
is  it  to  be  understood  as  follows : ‘ They  have  lighted  on  mis- 
fortune, have  lighted  on  destruction,  and  are  in  the  power  of 
the  Wicked  One.’ 

“ On  the  other  hand,  O priests,  all  monks  and  Brahmans 
who  partake  of  these  sensual  pleasures,  and  are  not  enveloped, 
besotted,  and  immersed  in  them,  but  perceive  their  wretched- 
ness, and  know  the  way  of  escape,  of  them  "is  it  to  be  under- 
stood as  follows  : ‘ They  have  not  lighted  on  misfortune,  have 
not  lighted  on  destruction,  and  are  not  in  the  power  of  the 
Wicked  One.’ 

“ Just  as  if,  O priests,  a deer  of  the  forest  were  to  step 
into  a snare,  and  were  not  to  be  caught  by  it.  Concerning 
tliis  deer  it  is  to  be  vmderstood  as  follows : ‘ It  has  not  lighted 
on  misfortune,  has  not  lighted  on  destruction,  and  is  not  in 
the  power  of  the  hunter.  When  the  hunter  shall  come,  it 
will  be  able  to  make  its  escape.’  In  exactly  the  same  way, 
O priests,  all  monks  and  Brahmans  who  do  not  partake  of 
these  sensual  pleasures,  and  not  enveloped,  nor  besotted,  nor 
immersed  in  them,  perceive  their  wretchedness,  and  know 
the  way  of  escape,  of  them  is  it  to  be  understood  as  follows  : 

‘ They  have  not  lighted  on  misfortune,  have  not  lighted  on 
destruction,  and  are  not  in  the  power  of  the  Wicked  One.’ 

“ Just  as  if,  O priests,  a deer  of  the  forest  were  to  roam  the 
woods  and  mountain  slopes ; he  can  walk,  stand,  squat,  and  lie 
down  in  confident  security.  And  why  ? Because,  O priests, 
he  is  out  of  the  reach  of  the  hunter.  In  exactly  the  same 
way,  O priests,  a priest,  having  isolated  himself  from  sensual 
pleasures,  having  isolated  himself  from  demeritorious  traits, 
and  still  exercising  reasoning,  still  exercising  reflection,  enters 
upon  the  first  trance  which  is  produced  by  isolation,  and  char- 
acterized by  joy  and  happiness.  Of  such  a priest,  O priests, 
is  it  said,  ‘He  has  blinded  Mara,  made  useless  the  eye  of 
Mara,  gone  out  of  sight  of  the  Wicked  One.’ 

“ But  again,  O priests,  a priest,  through  the  subsidence  of 
reasoning  and  reflection,  and  still  retaining  joy  and  happiness, 
enters  upon  the  second  trance,  which  is  an  interior  tranquili- 


348 


IF.  Meditation  and  Nirvana. 


[M.i.17418 


zation  and  intentness  of  tlie  thoughts,  and  is  produced  by 
concentration.  Of  such  a priest,  O priests,  is  it  said,  ‘ He  has 
blinded  Mara,  made  useless  the  eye  of  Mara,  gone  out  of  sight 
of  the  Wicked  One.’ 

“ But  again,  O priests,  a priest  through  the  paling  of 
joy,  indifferent,  contemplative,  conscious,  and  in  the  expe- 
rience of  bodily  happiness  — that  state  which  eminent  men 
describe  when  they  say,  ‘Indifferent,  eontemplative,  and 
living  happily  ’ enters  upon  the  third  tranee.  Of  such  a 
priest,  O priests,  is  it  said,  ‘He  has  blinded  Mai'a,  made  use- 
less the  eye  of  Mara,  gone  out  of  sight  of  the  Wicked  One.’ 

“ But  again,  O priests,  a priest  tlwough  the  abandonment 
of  happiness,  tlmough  the  abandonment  of  misery,  tlu’ough 
the  disappearance  of  all  antecedent  gladness  or  grief,  enters 
upon  the  fourth  trance,  which  has  neither  misery  nor  happi- 
ness, but  is  contemplation  as  refined  by  indifference.  Of 
such  a priest,  O priests,  is  it  said,  ‘He  has  blinded  Mara, 
made  useless  the  eye  of  Mara,  gone  out  of  sight  of  the 
Wicked  One.’ 

“ But  again,  O priests,  a priest  tlirough  having  completely 
overpassed  all  perceptions  of  form,  tlirough  the  perishing  of 
perceptions  of  inertia,  and  through  ceasing  to  dwell  on  per- 
ceptions of  diversity,  says  to  liimself,  ‘ Space  is  infinite,’  and 
dwells  in  the  realm  of  the  infinity  of  space.  Of  such  a priest, 
O priests,  is  it  said,  ‘He  has  blinded  Mara,  made  useless  the 
eye  of  Mara,  gone  out  of  sight  of  the  Wicked  One.’ 

“ But  again,  O priests,  a priest  tlirough  having  completely 
overpassed  the  realm  of  the  infinity  of  space,  says  to  himself, 
‘ Conseiousness  is  infinite,’  and  dwells  in  the  realm  of  the  in- 
finity of  consciousness.  Of  such  a priest,  O priests,  is  it  said, 
‘ He  has  blinded  Mara,  made  useless  the  eye  of  Mara,  gone 
out  of  sight  of  the  Wicked  One.’ 

“ But  again,  O priests,  a priest  through  having  completely 
overpassed  the  realm  of  the  infinity  of  consciousness,  says  to 
himself,  ‘Nothing  exists,’  and  dwells  in  the  realm  of  nothing- 
ness. Of  sueh  a priest,  O priests,  is  it  said,  ‘ He  has  blinded 
Mara,  made  useless  the  eye  of  Mara,  gone  out  of  sight  of  the 
Wicked  One.’ 


§71.  The  Summum  Bonum. 


349 


“ But  again,  O priests,  a priest  through  having  completelj' 
overpassed  the  realm  of  notliingness,  dwells  in  the  realm  of 
neither  perception  nor  yet  non-perception.  Of  such  a priest, 
O priests,  is  it  said,  ‘ He  has  blinded  ]\Iara,  made  useless  the 
eye  of  Mara,  gone  out  of  sight  of  the  Wicked  One.’ 

“ But  again,  O priests,  a priest  through  having  completely 
overpassed  the  realm  of  neither  perception  nor  yet  non-per- 
ception, arrives  at  the  cessation  of  perception  and  sensa- 
tion, and  before  the  clear  vision  of  wisdom  all  Ins  depravity 
wastes  away.  Of  such  a priest,  O priests,  is  it  said,  ‘ He  has 
blinded  IMara,  made  useless  the  eye  of  ISIara,  gone  out  of  sight 
of  the  Wicked  One,  and  passed  beyond  all  adhesion  to  the 
world.’  He  walks,  stands,  squats,  and  lies  down  in  confident 
security.  And  why?  Because,  O priests,  he  is  out  of  the 
reach  of  Mai-a.” 

Thus  spake  The  Blessed  One ; and  the  delighted  priests 
applauded  the  speech  of  The  Blessed  One. 

The  Xoble-cra-ving  Sermon. 


§ 72.  MARA  AS  PLOWMAN. 

Translated  from  the  Samyutta-Nikaya  (iv.  2.  9). 

Scene:  Savatthi. 

Now  at  that  time  The  Blessed  One  enlightened,  incited, 
quickened,  and  gladdened  the  priests  by  a sermon  on  Nirvana. 
And  the  priests,  listening  to  the  discourse  with  attentive  ears, 
became  convinced,  stored  it  up  in  their  thoughts,  and  seized 
upon  it  with  their  whole  minds. 

Then  it  occurred  to  Mara,  the  Wicked  One,  as  follows : 

“ This  monk  Gotama  enlightens,  incites,  quickens,  and 
gladdens  the  priests  by  a sermon  on  Nirvana.  And  the 
priests,  listening  to  the  discourse  with  attentive  ears,  become 
convinced,  store  it  up  in  their  thoughts,  and  seize  upon  it 
with  their  whole  minds.  What  if  now  I draw  near  to  where 
the  monk  Gotama  is  in  order  to  perplex  him.” 

Then  Mara,  the  Wicked  One,  assumed  the  appearance  of 


350 


IF.  Meditation  and  Nirvana. 


[S.iv.2.9® 


a plowman.  He  shouldered  an  immense  plow,  took  a long 
goad  in  his  hand,  and  wdth  dishevelled  hair,  a tunic  of  coarse 
hempen  cloth,  and  mud-stained  feet,  he  drew  near  to  where 
The  Blessed  One  was.  And  having  drawn  near,  he  spoke  to 
The  Blessed  One  as  follows  : 

“ ]\Ionk,  didst  thou  see  any  oxen  ? ” 

“ What,  O Wicked  One,  hast  thou  to  do  with  oxen  ? ” 

“ Mine,  O monk,  is  the  eye  ; mine  are  forms ; mine  is  the 
sense  of  sight.  Where,  O monk,  canst  thou  go  to  escape 
from  me  ? 

“ ^line,  O monk,  is  the  ear ; mine  are  sounds ; mine  is 
the  sense  of  hearing.  Where,  O monk,  canst  thou  go  to 
escape  from  me  ? 

“ iNIine,  O monk,  is  the  nose ; mine  are  odors  ; mine  is  the 
sense  of  smell.  Where,  O monk,  canst  thou  go  to  escape 
from  me  ? 

“ i\Iine,  O monk,  is  the  tongue  ; mine  are  tastes  ; mine  is 
the  sense  of  taste.  Where,  O monk,  canst  thou  go  to  escape 
from  me  ? 

“ i\Iine,  O monk,  is  the  body ; mine  are  things  tangible  ; 
mine  is  the  sense  of  touch.  Where,  O monk,  canst  thou  go 
to  escape  from  me  ? 

“ iNIine,  O monk,  is  the  mind ; mine  are  ideas  ; mine  is  the 
tliinking  faculty-.  Where,  O monk,  canst  thou  go  to  escape 
from  me  ? ” 

“ Thine,  O Wicked  One,  is  the  eye ; thine  are  forms ; 
tliine  is  the  sense  of  sight.  But  where,  O Wicked  One,  there 
is  no  eye,  nor  any  forms,  nor  sense  of  sight,  there,  O Wicked 
One,  thou  canst  not  come. 

“ Thine,  O Wicked  One,  is  the  ear ; thine  are  sounds ; 
thine  is  the  sense  of  hearing.  But  where,  O Wicked  One, 
there  is  no  ear,  nor  any  sounds,  nor  sense  of  hearing,  there, 
O Wicked  One,  thou  canst  not  come. 

“ Thine,  O Wicked  One,  is  the  nose ; tliine  are  odors ; 
thine  is  the  sense  of  smell.  But  where,  O Wicked  One,  there 
is  no  nose,  nor  any  odors,  nor  sense  of  smell,  there,  O Wicked 
One,  thou  canst  not  come. 

“ Thine,  O Wicked  One,  is  the  tongue  ; thine  are  tastes  ; 


S.iv.2.9’®] 


§72.  Mara  as  Plowman. 


351 


thine  is  the  sense  of  taste.  But  where,  O Wicked  One,  there 
is  no  tongue,  nor  any  tastes,  nor  sense  of  taste,  there,  O 
Wicked  One,  thou  canst  not  come. 

“ Tliine,  O Wicked  One,  is  the  body ; thine  are  things 
tangible  ; thine  is  the  sense  of  touch.  But  where,  O Wicked 
One,  there  is  no  body,  nor  anything  tangible,  nor  sense  of 
touch,  there,  O Wicked  One,  thou  canst  not  come. 

“Thine,  O Wicked  One,  is  the  mind;  tliine  are  ideas; 
thine  is  the  thinking  faculty.  But  where,  O Wicked  One, 
there  is  no  mind,  nor  any  ideas,  nor  tliinking  faculty,  there, 
O Wicked  One,  thou  canst  not  come.” 

“ Of  what ’t  is  said,  ‘ This  is  of  me,’ 

Of  what ’t  is  said,  ‘ These  are  the  I,’ 

If  thou  inclin’st  thy  mind  to  them. 

Then,  monk,  thou  shalt  not  me  escape.” 

“ Not  so  with  me ; naught  is  of  me  ; 

Not  so  with  me ; they  ’re  not  the  I ; 

Thus,  Wicked  One,  declare  I thee. 

The  path  I tread  thou  ne’er  canst  find.” 

Then  said  Mara,  the  Wicked  One  : 

“ The  Blessed  One  has  recognized  me.  The  Happy  One 
has  recognized  me,”  and  sorrowful  and  dejected,  he  straight- 
way disappeared. 

The  Plowman. 


§ 73.  THE  FIRE-SERMON. 

Translated  from  the  Maha-Vagga  (i.  21^) 

Then  The  Blessed  One,  having  dwelt  in  Uruvela  as  long 
as  he  wished,  proceeded  on  his  wanderings  in  the  direction  of 
Gaya  Head,  accompanied  by  a great  congregation  of  priests, 
a thousand  in  number,  who  had  all  of  them  aforetime  been 
monks  with  matted  hair.  And  there  in  Gaya,  on  Gaya  Head, 
The  Blessed  One  dwelt,  together  with  the  thousand  priests. 

And  there  The  Blessed  One  addressed  the  priests  : — 


352 


IK  Meditation  and  Nirvana. 


[MV.i.2l2 


“ All  things,  O priests,  are  on  fire.  And  what,  O priests, 
are  all  these  things  Avhich  are  on  fire  ? 

“ The  eye,  O priests,  is  on  fire ; forms  are  on  fire  ; eye-con- 
sciousness is  on  fire ; impressions  received  by  the  eye  are  on 
fire  ; and  whatever  sensation,  pleasant,  unpleasant,  or  indiffer- 
ent, originates  in  dependence  on  impressions  received  by  the 
eye,  that  also  is  on  fire. 

“ And  wdth  what  are  these  on  fire  ? 

“ With  the  fire  of  passion,  say  I,  with  the  fire  of  hatred, 
with  the  fire  of  infatuation ; ■udth  birth,  old  age,  death,  sor- 
row, lamentation,  miser}^,  grief,  and  despair  are  they  on  fire. 

“ The  ear  is  on  fire ; sounds  are  on  fire  ; . . . the  nose  is  on 
fire  ; odors  are  on  fire  ; . . . the  tongue  is  on  fire  ; tastes  are 
on  fire  ; . . . the  body  is  on  fire  ; things  tangible  are  on  fire  ; 
>•  . . the  mind  is  on  fire ; ideas  are  on  fire ; . . . mind-con- 
sciousness is  on  fire ; impressions  received  by  the  mind  are 
on  fire ; and  whatever  sensation,  pleasant,  unpleasant,  or 
indifferent,  originates  in  dependence  on  impressions  received 
by  the  mind,  that  also  is  on  fire. 

“ And  with  what  are  these  on  fire  ? 

“With  the  fire  of  passion,  say  I,  with  the  fire  of  hatred, 
with  the  fire  of  infatuation ; with  birth,  old  age,  death,  sor- 
row, lamentation,  misery,  grief,  and  despair  are  they  on  fire. 

“Perceiving  this,  O priests,  the  learned  and  noble  dis- 
ciple conceives  an  aversion  for  the  eye,  conceives  an  aver- 
sion for  forms,  conceives  an  aversion  for  eye-consciousness, 
conceives  an  aversion  for  the  impressions  received  by  the  eye  ; 
and  whatever  sensation,  pleasant,  unpleasant,  or  indifferent, 
originates  in  dependence  on  impressions  received  by  the 
eye,  for  that  also  he  conceives  an  aversion.  Conceives 
an  aversion  for  the  ear,  conceives  an  aversion  for  sounds, 
. . . conceives  an  aversion  for  the  nose,  conceives  an 
aversion  for  odors,  . . . conceives  an  aversion  for  the 
tongue,  conceives  an  aversion  for  tastes,  . . . conceives 
an  aversion  for  the  body,  conceives  an  aversion  for  tilings 
tangible,  . . . conceives  an  aversion  for  the  mind,  conceives 
an  aversion  for  ideas,  conceives  an  aversion  for  mind-con- 
sciousness, conceives  an  aversion  for  the  impressions  received 


MV.i.2i«] 


§73.  The  Fire-Sermon. 


353 


by  the  mind ; and  whatever  sensation,  pleasant,  unpleasant,  or 
indifferent,  originates  in  dependence  on  impressions  received 
by  the  mind,  for  this  also  he  conceives  an  aversion.  And  in 
conceiving  this  aversion,  he  becomes  divested  of  passion,  and 
by  the  absence  of  passion  he  becomes  free,  and  when  he  is 
free  he  becomes  aware  that  he  is  free  ; and  he  knows  that  re- 
birth is  exhausted,  that  he  has  lived  the  holy  life,  that  he  has 
done  what  it  behooved  him  to  do,  and  that  he  is  no  more  for 
this  world.” 

Now  while  this  exposition  was  being  delivered,  the  minds 
of  the  thousand  priests  became  free  from  attachment  and  de- 
livered from  the  depravities. 

Here  Endeth  the  Fire-Sermon. 


§ 74.  THE  FOUR  INTENT  CONTEMPLATIONS. 

Translated  from  the  Digha-Nikaya,  and  constituting  Sutta  22. 

Thus  have  I heard. 

On  a certain  occasion  The  Blessed  One  was  dwelling 
among  the  Kurus  where  was  the  Kuru-town  named  Kam- 
masadhamma.  And  there  The  Blessed  One  addressed  the 
priests : 

“ Priests  ! ” said  he. 

“ Lord  ! ” said  the  priests  in  reply. 

And  The  Blessed  One  spoke  as  follows : — ■ 

Priests,  there  is  but  one  way  open  to  mortals  for  the 
attainment  of  purity,  for  the  overcoming  of  sorrow  and  lam- 
entation, for  the  abolition  of  misery  and  grief,  for  the  acquisi- 
tion of  the  correct  rule  of  conduct,  for  the  realization  of 
Nirvana,  and  that  is  the  Four  Intent  Contemplations.^ 


1 The  Sumangala  Yila.sini,  Cushing  MS.,  Folio  dhi : And  now,  just 
as  a skilful  basket-maker,  desirous  of  making  coarse  and  fine  mats,  and 
baskets,  crates,  hampers,  and  other  like  ware,  might  divide  a large  stalk 
of  bamboo  into  four  parts,  and  then  take  some  one  of  these  sections, 
split  it,  and  make  the  required  articles ; in  exactly  the  same  way  The 
Blessed  One,  desirous  of  establishing  for  living  beings  a number  of 
23 


354 


IF.  Meditation  and  Nirvana. 


[MSS.88 


And  ’n’hat  are  the  four  ? 

Whenever,  O priests,  a priest  lives,  as  respects  the  body, 
observant  of  the  body,  strenuous,  conscious,  contemplative, 
and  has  rid  liimself  of  lust  and  grief ; as  respects  sensations, 
observant  of  sensations,  strenuous,  conscious,  contemplative, 
and  has  rid  himself  of  lust  and  grief ; as  respects  the  mind, 
obsers'ant  of  the  mind,  strenuous,  conscious,  contemplative, 
and  has  rid  himself  of  lust  and  grief ; as  respects  the  elements 
of  being,  observant  of  the  elements  of  being,  strenuous,  con- 
scious, contemplative,  and  has  rid  himself  of  lust  and  grief. 

End  of  the  Introduction. 


And  how,  O priests,  does  a priest  live,  as  respects  the 
body,  observant  of  the  body  ? 

Whenever,  O priests,  a priest,  retiring  to  the  forest,  or  to 
the  foot  of  a tree,  or  to  an  uninhabited  spot,^  sits  him  down 


avenues  to  proficiency,  divides  Right  Contemplation,  -which  is  in  fact  but 
one,  into  four  parts  based  on  the  subject-matter,  sajung.  There  are  Four 
Intent  Contemplations.  And  what  are  the  four?  Whenerer,  0 priests,  a 
priest  lives,  as  respects  the  body,  observant  of  the  body,  etc.,  and  then  takes 
one  of  these  Intent  Contemplations  and  analyzing  the  body  begins  his 
exposition  of  the  subject  -with  the  words,  A nd  how,  0 priests. 

1 Folio  dhl:  Retiring  to  the  forest,  or  to  the  foot  of  a tree,  or  to  an  unin- 
habited spot  — This  explains  what  dwelling-places  should  be  chosen  as 
appropriate  to  the  exercise  of  intent  contemplation.  For  in  the  case  of 
this  priest,  his  mind,  having  long  spent  itself  on  forms  and  the  other 
objects  of  sense,  does  not  readily  apply  itself  to  a subject  of  meditation  : 
like  a chariot  harnessed  to  -vicious  oxen,  it  runs  off  the  track.  There- 
fore, even  as  a cowherd,  desirous  of  breaking  in  a calf  -vicious  from  hav- 
ing been  brought  up  on  the  milk  of  a vicious  cow,  -will  lead  it  away  from 
its  mother  and  tie  it  -with  a halter  to  a post  planted  somewhere  out  of  her 
way;  and  even  as  the  calf  springing  hither  and  thither  and  finding  itself 
unable  to  escape  -will  sit  or  lie  down  close  by  the  post ; in  exactly  the 
same  way  this  priest,  desirous  of  breaking  in  his  mind,  spoiled  from  hav- 
ing been  brought  up  on  the  sweets  of  forms  and  of  the  other  objects  of 
sense,  must  resort  to  the  forest,  or  to  the  foot  of  a tree,  or  to  an  unin- 
habited spot,  and  there  with  the  bond  of  contemplation  bind  it  to  some 
object  of  intent  contemplation,  as  it  were  to  a post.  Thus  will  his  mind, 
springing  hither  and  thither  and  finding  none  of  its  accustomed  objects, 
be  unable  to  break  the  bond  of  contemplation  and  escape,  and  -will  settle 


MSS.ioS] 


§ 74.  The  Four  Intent  Conte7nplations. 


355 


cross-legged  with  body  erect  and  contemplative  faculty  intent, 
and  contemplates  liis  expirations,  and  contemplates  his  inspi- 
rations, and  in  making  a long  expiration  thoroughly  compre- 
hends the  long  expii-ation  he  is  making,  and  in  making  a long 
inspiration  thoroughly  comprehends  the  long  inspiration  he  is 
making,  and  in  making  a short  expiration  thoroughly  compre- 
hends the  short  expiration  he  is  making,  and  in  making  a 
short  inspiration  thorougldy  comprehends  the  short  inspira- 
tion he  is  making,  and  trains  liimself  to  be  conscious  of  all  his 
expirations,  and  trains  liimself  to  be  conscious  of  all  his  inspi- 
rations, and  trains  liimself  to  quiet  Ins  expirations,  and  trains 
himself  to  quiet  his  inspirations^  Just  as,  O priests,  a skil- 

down  and  lie  close  to  the  object  of  meditation,  and  attain  either  to  neigh- 
borhood-concentration or  to  attainment-concentration.  Therefore  has  it 
been  said  by  the  ancients : 

“ As  he  who  wished  to  train  a calf 
Would  first  him  fasten  to  a post; 

So  should  one  fasten  one’s  o^vn  mind 
Firmly  by  contemplation’s  bond.” 

Thus  such  dwelling-places  are  appropriate  to  these  exercises.  Therefore 
have  I stated : “ This  explains  what  dwelling-places  should  be  chosen  as 
appropriate  to  the  exercise  of  intent  contemplation.” 

1 Folios  dhi-dhu;  In  thus  training  himself,  he  obtains  the  four 
trances  through  the  reflex  of  his  respirations.  And  rising  from  his  trance 
he  investigates  either  his  expirations  and  inspirations,  or  else  the  mem- 
bers of  his  trances. 

He  who  makes  use  of  his  respirations  first  investigates  form,  saying, 
“ On  what  are  these  expirations  and  inspirations  based  ? They  are  based 
on  matter,  and  matter  is  the  material  body,  and  the  material  body  is  the 
four  elements  and  form  derivative  from  them.”  Secondly:  “Xame  rests 
on  the  same  [four  elements]  with  the  addition  of  contact.”  When  he 
has  thus  grasped  name,  he  searches  for  its  dependence,  and  perceives 
ignorance  and  the  rest  of  Dependent  Origination,  and  thinking,  “ Name 
and  form  are  merely  dependence  or  else  sprung  from  dependence ; there 
is  nothing  else  to  form  the  living  entity  or  Ego,”  he  leaves  all  doubt 
behind,  and  strengthening  his  insight  by  the  application  of  the  Three 
Characteristics  to  dependent  name  and  form,  by  degrees  attains  to  saint- 
ship.  This  is  how  this  priest  sets  out  on  his  way  towards  saintship. 

He  who  makes  use  of  his  trance  determines  name  and  form  in  the 
following  manner : “ On  what  are  the  members  of  my  trance  based  ? 
They  are  based  on  matter,  and  matter  is  the  material  body,  and  the  mem- 


356 


IF.  Meditation  and  Nirvana. 


[MSS.ioW 


ful  turner,  or  turner’s  apprentice,  in  making  a long  turn  of 
the  wheel  thoroughly  comprehends  the  long  turn  of  the 
wheel  he  is  making,  and  in  making  a short  turn  of  the  wheel 
thoroughly  comprehends  the  short  turn  of  the  wheel  he  is 
making;  in  exactly  the  same  way,  O priests,  a priest,  in 
making  a long  expiration  thoroughly  comprehends  the  long 
expiration  he  is  making,  and  in  making  a long  inspiration 
thoroughly  comprehends  the  long  inspii-ation  he  is  making, 
and  in  making  a short  expiration  thorouglily  comprehends  the 
short  expiration  he  is  making,  and  in  making  a short  inspira- 
tion thoroughly  comprehends  the  short  inspiration  he  is  mak- 
ing, and  trains  liimself  to  be  conscious  of  all  liis  expirations, 
and  trains  himself  to  be  conscious  of  all  his  inspirations,  and 
trains  himself  to  quiet  his  expirations,  and  trains  himself  to 
quiet  his  inspirations. 

Thus  he  lives,  either  in  his  own  person,  as  respects  the 
body,  observant  of  the  body,  or  in  other  persons,  as  respects 
the  body,  observant  of  the  body,  or  both  in  his  own  person 
and  in  other  persons,  as  respects  the  body,  observant  of  the 
body;  either  observant  of  origination  in  the  body,  or  obser- 
vant of  destruction  in  the  body,  or  observant  of  both  origina- 
tion and  destruction  in  the  body ; and  the  recognition  of  the 
body  by  Ids  intent  contemplation  ^ is  merely  to  the  extent  of 
this  knowledge,  merely  to  the  extent  of  this  contemplation,  and 
he  lives  unattached,  nor  clings  to  anything  in  the  world. 

Thus,  O priests,  does  a priest  live,  as  respects  the  body, 
observant  of  the  body. 

Section  on  the  Contemplation  of  Breathing. 

bers  of  my  trance  are  form  in  the  material  body.”  Then  he  searches  for 
the  dependence  of  name  and  form,  and  perceives  ignorance  etc.,  or  the 
formula  of  dependence,  and  thinking,  “ Name  and  form  are  merely 
dependence  or  else  sprung  from  dependence ; there  is  nothing  else  to  form 
the  living  entity  or  Ego,”  he  leaves  all  doubt  behind,  and  strengthening 
his  insight  by  the  application  of  the  Three  Characteristics  to  dependent 
name  and  form,  by  degrees  attains  to  saintship.  This  is  how  this  priest 
sets  out  on  his  way  towards  saintship. 

1 Folio  dku:  And  the  recognition  of  the  body  by  his  intent  contemplation: 
— Only  a body  is  recognized  by  his  intent  contemplation,  but  no  living 
entity,  no  Ego,  no  woman,  no  man,  no  self,  nor  anything  pertaining  to  a 
self,  no  I,  no  mine,  no  person  nor  anything  pertaining  to  a person. 


MSS.is®] 


§ 74.  T)ie  Four  Intent  Contemplations. 


357 


But  again, 1 O priests,  a priest,  in  walking  tliorouglily  com- 
prehends his  walking,  and  in  standing  thoroughly  compre- 
hends Ills  standing,  and  in  sitting  thoroughly  comprehends 
his  sitting,  and  in  lying  down  thoroughly  comprehends  his 

1 Folios  dhu-ijhu:  Having  thus  made  of  the  respirations  one  divi- 
sion of  the  observation  of  the  body,  he  now  of  the  bodily  postures  makes 
another,  and  begins  with  the  words.  But  again. 

Xow  it  is  true  that  dogs,  jackals,  and  other  animals,  when  they  walk, 
have  knowledge  of  their  walking;  however,  it  is  not  with  respect  to 
knowledge  of  that  kind  that  this  is  spoken.  For  such  knowledge  as  that 
does  not  abandon  the  assumption  of  a living  entity,  and  does  not  show 
up  that  belief;  nor  is  any  subject  of  meditation  present,  nor  any  intent 
contemplation.  But  the  knowledge  of  this  priest  abandons  the  assump- 
tion of  a living  entity,  shows  up  that  belief ; and  a subject  of  meditation 
is  present,  and  intent  contemplation.  For  this  was  spoken  with  respect 
to  complete  knowledge,  comprising  such  points  as,  “ Who  is  it  walks  ? 
HTiose  walking  is  it  ? What  makes  it  walk  ? ” And  similarly  also  in 
regard  to  standing  and  the  other  bodily  postures. 

Xow  when  it  is  asked,  “ Who  is  it  walks  f ” the  answer  is  that  it  is  no 
liAring  entity  or  Ego  that  walks.  And  when  it  is  asked,  “ Whose  walking 
is  it  ? ” the  answer  is  that  it  is  not  the  walking  of  any  living  entity  or 
Ego.  And  when  it  is  asked,  “ What  makes  it  walk  ? ” the  answer  is  that 
walking  takes  place  through  the  action  of  the  mind,  and  permeation  by 
the  windy  element.  The  following,  therefore,  is  what  he  thoroughly 
comprehends : The  thought  of  walking  arises,  and  that  produces  the 
windy  element,  and  the  windy  element  shows  itself  in  the  action.  The 
pulling  forward  of  the  whole  body  brought  about  by  the  action  of  the 
mind  and  permeation  by  the  windy  element  is  what  is  called  walking. 
The  explanation  of  standing  and  of  the  other  bodily  postures  is  similar. 
As  follows  : — 

The  thought  of  standing  arises,  and  that  produces  the  windy  ele- 
ment, and  the  windy  element  shows  itself  in  the  action.  The  erectness 
of  the  whole  body  brought  about  by  the  action  of  the  mind  and  permea- 
tion by  the  windy  element  is  what  is  called  standing. 

The  thought  of  sitting  arises,  and  that  produces  the  windy  element, 
and  the  windy  element  shows  itself  in  the  action.  The  drawing  in  of  the 
lower  part  of  the  body,  and  the  erectness  of  the  upper  part  brought 
about  by  the  action  of  the  mind  and  permeation  by  the  windy  element  is 
what  is  called  sitting. 

The  thought  of  lying  down  arises,  and  that  produces  the  windy  ele- 
ment, and  the  windy  element  shows  itself  in  the  action.  The  stretching 
out  of  the  whole  body  horizontally  brought  about  by  the  action  of  the 
mind  and  permeation  by  the  windy  element  is  what  is  called  lying  down. 

"When  he  has  thoroughly  comprehended  this,  he  thinks  as  follows : — 


358 


IF.  Meditation  and  Nirvana. 


[MSS.  1 5' 


Ipng  clown,  and  in  whatever  state  his  body  may  be  thoroughly 
comprehends  that  state. 

Thus  he  lives,  either  in  liis  own  person,  as  respects  the 
body,  observant  of  the  body,  or  in  other  persons,  as  respects 
the  body,  observant  of  the  body,  or  both  in  his  own  person 
and  in  other  persons,  as  respects  the  body,  observant  of  the 
body ; either  observant  of  origination  in  the  body,  or  observ- 
ant of  destruction  in  the  body,  or  observant  of  both  origina- 
tion and  destruction  in  the  body;  and  the  recognition  of 
the  body  by  his  intent  contemplation  is  merely  to  the  extent 

“ They  say  it  is  a living  entity  that  walks,  it  is  a living  entity  that 
stands  ; but  is  there  any  living  entity  to  walk  or  to  stand  ? There  is  not. 
But  even  as  people  speak  of  a cart’s  going,  though  there  is  nothing  cor- 
responding to  the  word  cart  to  go  or  to  stand,  yet  when  the  driver  has 
yoked  up  four  oxen  and  drives  them,  we  then,  by  a mere  convention  of 
speech,  talk  of  the  cart’s  going  or  of  the  cart’s  standing ; in  exactly  the 
same  way  the  body  on  account  of  its  lack  of  intelligence  resembles  the 
cart,  the  impulsions  of  the  thoughts  resemble  the  oxen,  the  thought 
resembles  the  driver,  and  when  the  thought  of  walking  or  of  standing 
arises,  the  windy  element  arises  and  shows  itself  in  the  actions,  and 
walking  etc.  are  brought  about  by  this  action  of  the  mind  and  permea- 
tion by  the  windy  element.  Accordingly,  to  say : ‘ It  is  a living  entity 
that  walks,  it  is  a living  entity  that  stands ; I walk,  I stand,’  is  but  a 
mere  convention  of  speech.  Therefore  has  it  been  said,  — 

“ ‘ As  ships  are  by  the  wind  impelled, 

As  arrows  by  the  bow-string’s  force, 

Likewise  this  body  is  impelled, 

Smit  by  the  windy  element. 

“ ' Machines  are  geared  to  move  by  ropes; 

So,  too,  this  body’s  enginery 
Is  governed  by  a mental  rope 
Whene’er  it  stands,  whene’er  it  sits. 

“ ‘ What  living  entity  is  here 
That  can  by  its  intrinsic  might 
Withont  dependence  or  a cause 
Make  shift  to  stand  or  walk  about  1 ’ ” 

Therefore  it  is  to  be  understood  that  it  is  through  perceiving  that 
walking  etc.  have  a dependence  and  are  produced  by  causes  that  he  in 
walldng  thoroughly  comprehends  his  walking,  and  in  standing  . . . sitting 
. . . lying  down  thoroughly  comprehends  his  lying  down. 


MSS.i6^'’]  § 74.  The  Four  Intent  Contemplations. 


359 


of  this  knowledge,  merely  to  the  extent  of  this  contemplation, 
and  he  lives  unattached,  nor  clings  to  anything  in  the  world. 

Thus,  O priests,  does  a priest  live,  as  respects  the  body, 
observant  of  the  body. 

Section  on  Bodily  Postnrea 


But  again,  O priests,  a priest,  in  advancing  and  retiring 
has  an  accurate  comprehension  of  what  he  does ; in  looking 
and  gazing  has  an  accurate  comprehension  of  what  he  does  ; 
in  di-awing  in  his  arm  and  in  stretching  out  liis  arm  has  an 
accurate  comprehension  of  what  he  does ; in  wearing  liis 
cloak,  his  bowl,  and  his  robes  has  an  accurate  comprehension 
of  what  he  does ; in  eating,  drinking,  chewing,  and  tasting 
has  an  accurate  comprehension  of  what  he  does ; in  easing 
his  bowels  and  his  bladder  has  an  acctirate  comprehension  of 
what  he  does ; in  walking,  standing,  sitting,  sleeping,  waking, 
talking,  and  being  silent  has  an  accurate  comprehension  of 
what  he  does. 

Thus  he  lives,  either  in  his  own  person  [etc.,  as  before]. 

Section  on  the  F our  Accurate  Comprehensions. 

But  again,  O priests,  a priest,  considers  tliis  body  upwards 
from  the  soles  of  the  feet,  and  downwards  from  the  crown  of 
the  head,  enclosed  by  skin,  and  full  of  all  manner  of  rmclean- 
ness,  saying,  “ There  is  in  this  body  hair  of  the  head,  hair  of 
the  body,  nails,  teeth,  skin,  flesh,  sinew,  bone,  marrow  of  the 
bones,  kidneys,  heart,  liver,  pleura,  spleen,  lungs,  intestines, 
mesentery,  stomach,  faeces,  bile,  plilegm,  pus,  blood,  sweat, 
fat,  tears,  lymph,  sabva,  snot,  synovial  fluid,  urine.”  Just 
as  if,  O priests,  there  were  a double-mouthed  vessel  full  of 
various  sorts  of  grain,  to  wit,  sali-rice,  common  paddy,  beans, 
pulse,  sesame,  and  husked  rice ; and  some  intelligent  man 
were  to  open  it  and  consider  its  contents,  saying,  “ This  is 
sali-rice,  this  is  common  paddy,  these  are  beans,  this  is  pulse, 
tills  is  sesame,  this  is  husked  rice ; ” in  exactly  the  same  way, 
O priests,  a priest  considers  this  body  upwards  from  the  soles 
of  the  feet,  and  downwards  from  the  crown  of  the  head,  en- 
closed by  skin,  and  full  of  all  manner  of  uncleanness,  saying, 
“ There  is  in  this  body  hair  of  the  head,  hair  of  the  body, 


36o 


IV.  Meditation  and  Nirvana. 


[MSS.2521 


nails,  teeth,  skin,  flesh,  sinew,  bone,  marrow  of  the  hones,  kid- 
neys, heart,  liver,  pleura,  spleen,  limgs,  intestines,  mesenter}-, 
stomach,  faeces,  bile,  phlegm,  pus,  blood,  sweat,  fat,  tears, 
lymph,  saliva,  snot,  synovial  fluid,  urine.” 

Thus  he  lives,  either  in  his  own  person  [etc.,  as  before]. 

Section  on  Loathsomeness. 

But  again,  O priests,  a priest  takes  this  body,  whatever  it 
may  be  doing,  or  however  it  may  be  situated,  and  considei’s  it 
according  to  the  elements  of  which  it  is  composed,  sa}-ing, 
“ There  are  in  this  body  the  elements  earth,  water,  fire,  and 
wind.”  Just  as,  O priests,  a skilful  butcher,  or  butcher’s 
apprentice,  having  slaughtered  a heifer,  divides  her  into 
pieces,  and  stations  himseK  at  a place  where  four  roads  meet ; 
in  exactly  the  same  way,  O priests,  a priest  takes  this  body,^ 
whatever  it  may  be  doing,  or  however  it  may  be  situated,  and 
considers  it  according  to  the  elements  of  which  it  is  composed, 
saying,  “ There  are  in  this  body  the  elements  earth,  water,  fire, 
and  wind.” 

Thus  he  lives,  either  in  his  own  person  [etc.,  as  before]. 

Section  on  the  Elements. 

But  again,  O priests,  a priest,  if  perchance  he  sees  in  a 
cemetery  a decaying  body  one  day  dead,  or  two  days  dead,  or 

^ Folio  dhe:  Just  as  a butcher,  while  rearing  a cow,  while  leading 
her  to  the  place  of  slaughter,  and  while,  after  bringing  her  there  and  bind- 
ing her,  he  is  placing  her  in  position,  slaughtering  her,  and  handling  her 
after  she  has  been  slaughtered,  never  ceases  to  think  of  her  as  a cow  so 
long  as  he  has  not  cut  her  up  and  divided  her  into  pieces.  But  when  he 
has  divided  her  into  pieces,  and  has  seated  himself  ready  to  sell,  he  ceases 
to  think  of  her  as  a cow,  and  thinks  of  her  as  only  so  much  meat.  He 
does  not  think,  “I  am  selling  cow;  my  customers  come  to  me  for 
cow ; ” but,  “ I am  selling  meat ; my  customers  come  to  me  for  meat.” 
In  exactly  the  same  way,  while  a man  is  an  ignorant,  unconverted  per- 
son, whether  he  be  a householder  or  a member  of  the  Order,  he  never 
ceases  to  think  of  himself  as  a living  entity  or  individual,  until  such  time 
as  he  takes  this  body,  whatever  it  may  be  doing,  or  however  it  may  be  situated, 
and  analyzing  it  considers  it  according  to  the  elements  of  which  it  is  composed. 
But  when  he  has  considered  it  according  to  the  elements  of  which  it  is 
composed,  he  ceases  to  think  of  it  as  a living  entity  or  individual,  and 
thinks  of  it  as  only  so  many  elements. 


MSS.30'] 


§74.  The  Four  Intent  Contemplations. 


361 


three  days  dead,  swollen,  black,  and  full  of  festering  putridity, 
he  compares  liis  own  body,  saying,  “Verily,  my  body  also  has 
this  nature,  this  destiny,  and  is  not  exempt.” 

Thus  he  lives,  either  in  his  own  pemon  [etc.,  as  before]. 

Cemetery  the  First. 

But  again,  O priests,  a priest,  if  perchance  he  sees  in  a 
cemetery  a decaying  body  being  eaten  by  crows,  or  being 
eaten  by  eagles,  or  being  eaten  by  vulttires,  or  being  eaten  by 
dogs,  or  being  eaten  by  jackals,  or  being  eaten  by  various 
kinds  of  insects,  he  compares  his  own  body,  saying,  “ Verily, 
my  body  also  has  this  nature,  this  destiny,  and  is  not 
exempt.” 

Thus  he  lives,  either  in  his  own  person  [etc.,  as  before]. 

Cemetery  the  Second. 

But  again,  O priests,  a priest,  if  perchance  he  sees  in  a 
cemetery  a decajdng  body  consisting  of  a skeleton  with  its 
flesh  and  its  blood  and  its  tendonous  connections,  he  compares 
his  own  body,  saying,  “Verily,  my  body  also  has  this  nature, 
tins  destiny,  and  is  not  exempt.” 

Thus  he  lives,  either  in  his  own  person  [etc.,  as  before]. 

Cemetery  the  Third. 

But  again,  O priests,  a priest,  if  perchance  he  sees  in  a 
cemetery  a decaying  body  consisting  of  a skeleton,  stripped 
of  its  flesh,  but  stained  with  blood  and  retaining  its  tendon- 
ous connections,  he  compares  his  own  body,  saying,  “Verily, 
my  body  also  has  this  nature,  this  destiny,  and  is  not 
exempt.” 

Thus  he  Hves,  either  in  his  own  person  [etc.,  as  before]. 

Cemetery  the  Fourth. 

But  again,  O priests,  a priest,  if  perchance  he  sees  in  a 
cemetery  a decaying  body  consisting  of  a skeleton  without  its 
flesh  and  its  blood,  but  retaining  its  tendonous  connections, 
he  compares  his  own  body,  saying,  “ V erily,  my  body  also  has 
this  nature,  this  destiny,  and  is  not  exempt.” 

Thus  he  lives,  either  in  his  own  person  [etc.,  as  before]. 

Cemetery  the  Fifth. 


362 


IF.  Meditation  and  Nirvana. 


[MSS.3522 


“ But  again,  O priests,  a priest,  if  perchance  he  sees  in  a 
cemetery  a decaying  body  with  its  bones  unconnected  and 
scattered  in  all  directions  — the  bones  of  the  hands  in  one 
direction,  the  bones  of  the  feet  in  another,  the  hones  of  the 
shanks  in  another,  the  bones  of  the  thighs  in  another,  the 
bones  of  the  hips  in  another,  the  bones  of  the  spine  in  an- 
other, and  the  skull  in  another  — he  compares  his  own  body, 
saying,  “Verily,  my  body  also  has  this  nature,  this  destiny, 
and  is  not  exempt.” 

Thus  he  lives,  either  in  his  own  person  [etc.,  as  before]. 

Cemetery  the  Sixth. 

But  again,  O priests,  a priest,  if  perchance  he  sees  in  a 
cemetery  a decaying  body  with  its  bones  as  white  as  a conch- 
shell,  he  compares  his  own  body,  saying,  “Verily,  my  body 
also  has  this  nature,  this  destiny,  and  is  not  exempt.” 

Thus  he  lives,  either  in  his  own  person  [etc.,  as  before]. 

Cemetery  the  Seventh. 

But  again,  O priests,  a priest,  if  perchance  he  sees  in  a 
cemetery  a decaying  body  with  its  bones  scattered  in  piles 
and  washed  by  the  rains  of  years,  he  comjDares  his  own  body, 
saying,  “Verily,  my  body  also  has  this  nature,  this  destiny, 
and  is  not  exempt.” 

Thus  he  lives,  either  in  his  own  person  [etc.,  as  before]. 

Cemetery  the  Eighth. 

But  again,  O priests,  a priest,  if  perchance  he  sees  in  a 
cemetery  a decaying  body  with  its  bones  rotting  and  crum- 
bling into  dust,  he  compares  his  own  body,  saying,  “Verily, 
my  body  also  has  this  nature,  this  destiny,  and  is  not  exempt.” 

Thus  he  lives,  either  in  his  own  person  [etc.,  as  before]. 

Cemetery  the  Ninth. 

End  of  the  Intent  Contemplation  of  the  Body.^ 


t In  treating  of  the  contemplation  of  the  body  as  one  of  the  forty 
subjects  of  meditation  (see  page  292),  Buddhaghosa,  in  chapter  viii.  of 
the  Visuddhi-Magga,  takes  up  only  the  Section  on  Loathsomeness.  He 
mentions  the  First  Intent  Contemplation  as  above  described,  but  says 
that  the  Section  on  Breathing  forms  a subject  of  meditation  by  itself 


MSS.39’“]  § 74-  The  Four  Intent  Contemplations. 


363 


And  how,  O priests,  does  a priest  live,  as  respects  sensa- 
tions, observant  of  sensations  ? 

Whenever,  O priests,  a priest,  in  experiencing  a pleasant 
sensation  thoroughly  comprehends  the  pleasant  sensation  he 
is  experiencing,  and  in  experiencing  an  unpleasant  sensation 
. . . an  incUfferent  sensation  ...  an  interested  and  pleasant 
sensation  ...  a disinterested  and  pleasant  sensation  ...  an 
interested  and  unpleasant  sensation  ...  a disinterested  and 
unpleasant  sensation  ...  an  interested  and  indifferent  sensa- 
tion ...  a disinterested  and  indifferent  sensation  thoroughly 
comprehends  the  disinterested  and  indifferent  sensation  he  is 
experiencing. 

Thus  he  lives,  either  in  his  own  person,  as  respects  sensa- 
tions, observant  of  sensations,  or  in  other  persons,  as  respects 
sensations,  observant  of  sensations,  or  both  in  his  own  person 
and  in  other  persons,  as  respects  sensations,  observant  of  sen- 
sations ; either  observant  of  origination  in  the  sensations,  or 
observant  of  destruction  in  the  sensations,  or  observant  of 
both  origination  and  destruction  in  the  sensations ; and  the 
recognition  of  the  sensations  by  his  intent  contemplation  is 
merely  to  the  extent  of  this  knowledge,  merely  to  the  extent 
of  this  contemplation,  and  he  lives  unattached,  nor  clings  to 
anything  in  the  world. 

Thus,  O priests,  does  a priest  live,  as  respects  sensations, 
observant  of  sensations. 

End  of  the  Intent  Contemplation  of  Sensations. 


And  how,  O priests,  does  a priest  live,  as  respects  the 
mind,  observant  of  the  mind? 

Whenever,  O priests,  a priest,  in  having  a passionate  mind 
thoroughly  comprehends  that  passionate  mind,  or  in  having 
a mind  free  from  passion  ...  a mind  full  of  hatred  . . . 
a mind  free  from  hatred  ...  an  infatuated  mind  ...  a 

(the  contemplation  of  breathing),  that  the  Section  on  Bodily  Postures, 
the  Section  on  the  Four  Accurate  Comprehensions,  and  the  Section  on 
the  Elements  belong  under  Wisdom,  and  the  Nine  Cemeteries  belong  in 
a measure  under  Wisdom  and  in  a measure  under  the  Impurities. 


364 


IF.  Meditation  and  Nirvana. 


[MSS.42® 


mind  free  from  infatuation  ...  an  Latent  mind  ...  a wan- 
deriag  mind  ...  an  exalted  mind  ...  an  unexalted  mind 
...  an  inferior  mind  ...  a superior  mind  ...  a concen- 
trated mind  ...  an  xmconcentrated  mind  ...  an  emanci- 
pated mind  ...  an  unemancipated  mind  thoroughly  com- 
prehends that  unemancipated  mind. 

Thus  he  lives,  either  in  his  own  person,  as  resj)ects  the 
mind,  observant  of  the  mind,  or  in  other  persons,  as  respects 
the  mind,  observant  of  the  mind,  or  both  in  his  own  person 
and  in  other  persons,  as  respects  the  mind,  observant  of  the 
mind ; either  observant  of  origination  in  the  mind,  or  observ- 
ant of  destruction  in  the  mind,  or  observant  of  both  origina- 
tion and  destruction  in  the  mind ; and  the  recognition  of  the 
mind  by  his  intent  contemplation  is  merely  to  the  extent  of 
this  knowledge,  merely  to  the  extent  of  tins  contemplation,  and 
he  lives  xmattached,  nor  clings  to  anjdhing  in  the  world. 

Thus,  O priests,  does  a priest  live,  as  respects  the  mind, 
observant  of  the  mind. 

End  of  the  Intent  Contemplation  of  the  IMind. 


And  how,^  O priests,  does  a priest  live,  as  respects  the 
elements  of  being,  observant  of  the  elements  of  being? 

Whenever,  O priests,  a priest  lives,  as  respects  the  ele- 
ments of  being,  observant  of  the  elements  of  being  in  the 
five  obstacles  to  the  religious  life. 

And  how,  O priests,  does  a priest  live,  as  respects  the  ele- 
ments of  being,  observant  of  the  elements  of  being  in  the  five 
obstacles  to  the  religious  life  ? 

Whenever,  O priests,  a priest,  having  existing  in  himself 


1 Folio  dhau : In  the  observation  of  the  body  The  Blessed  One 
treated  solely  of  form;  in  the  observation  of  the  sensations  and  of 
thoughts,  solely  of  the  other  groups  ; but  now  with  the  words,  And  how, 
0 priests,  he  begins  the  treatment  of  form  and  of  the  other  groups  mixed. 
Or,  again,  in  the  observation  of  the  body  it  is  only  the  form-group  that 
is  treated  of,  in  the  observation  of  the  sensations  it  is  only  the  sensation- 
group,  and  in  the  observation  of  thoughts  it  is  only  the  consciousness- 
group;  but  now  with  the  words.  And  how,  0 priests,  he  begins  the  treat- 
ment of  the  perception-group,  and  of  the  predisposition-group. 


MSS.46'“]  § 74.  The  Four  Intent  Contemplations. 


36s 


a sensual  disposition  thoroughly  comprehends  the  sensual  1 ■ ' 

disposition  as  existing  in  himself,  or  not  having  existing  in 
himself  a sensual  disposition  thoroughly  comprehends  the  ' ' 

sensual  disposition  as  not  existing  in  himself,  and  thoroughly  i 

comprehends  how  a sensual  disposition  not  yet  arisen  may 
arise,  and  thoroughly  comprehends  how  a sensual  disposition  ‘ 

already  arisen  may  be  abandoned,  and  thoroughly  compre- 
hends how  a sensual  disposition  that  has  been  abandoned  may 
be  kept  from  arising  again  in  the  future  ; or  having  existing 
in  himself  a malevolent  disposition  ...  a slothful  and  tor- 
pid disposition  ...  a proud  and  unmannerly  disposition 
. . . a doubting  disposition  thorouglily  comprehends  the 
doubting  disposition  as  existing  in  himself,  or  not  having 
existing  in  himself  a doubting  disposition  thoroughly  com-  i 

prebends  the  doubting  disposition  as  not  existing  in  himself, 
and  thoroughly  comprehends  how  a doubting  disposition  not 
yet  arisen  may  arise,  and  thoroughly  comprehends  how  a 
doubting  disposition  already  arisen  may  be  abandoned,  and 
thoroughly  comprehends  how  a doubting  disposition  that  has 
been  abandoned  may  be  kept  from  arising  again  in  the  future. 

Thus  he  lives,  either  in  his  o-\\m  person,  as  respects  the  I 

elements  of  being,  observant  of  the  elements  of  being,  or  in 
other  persons,  as  respects  the  elements  of  being,  observant  of 
the  elements  of  being,  or  both  in  his  own  person  and  in  other  '| 

persons,  as  respects  the  elements  of  being,  observant  of  the 
elements  of  being ; either  observant  of  origination  in  the  ele- 
ments of  being,  or  observant  of  destruction  in  the  elements 
of  being,  or  observant  of  both  origination  and  destruction  in  ^ 

the  elements  of  being ; and  the  recognition  of  the  elements  of 
being  by  his  intent  contemplation  is  merely  to  the  extent  of  / 

this  knowledge,  merely  to  the  extent  of  this  contemplation,  and  ^ 

he  lives  unattached,  nor  clings  to  anything  in  the  world. 

Thus,  O priests,  does  a priest  live,  as  respects  the  elements 
of  being,  observant  of  the  elements  of  being. 

Exposition  of  the  Obstacles.  1 I 

But  again,  O priests,  a priest  lives,  as  respects  the  ele- 
ments of  being,  observant  of  the  elements  of  being  in  the  five  ' 

attachment-groups. 


I 


366 


IF.  Meditatiofi  and  Nirvana. 


[MSS.5183 


And  how,  O priests,  does  a priest  live,  as  respects  the  ele- 
ments of  heing,  observant  of  the  elements  of  being  in  the  five 
attachment-groups  ? 

Whenever,  O priests,  a priest  grasj)s  the  nature  of  form, 
and  how  form  arises,  and  how  form  perishes ; the  nature  of 
sensation,  and  how  sensation  arises,  and  how  sensation  per- 
ishes ; the  nature  of  perception,  and  how  perception  arises, 
and  how  perception  perishes ; the  nature  of  the  predisposi- 
tions, and  how  the  predispositions  arise,  and  how  the  pre- 
dispositions perish;  the  nature  of  consciousness,  and  how 
consciousness  arises,  and  how  consciousness  perishes. 

Thus  he  lives,  either  in  his  own  person  [etc.,  as  before]. 

Exposition  of  the  Groups. 

But  again,  O priests,  a priest  lives,  as  respects  the  ele- 
ments of  being,  observant  of  the  elements  of  being  in  the  six 
organs  of  sense  and  the  six  objects  of  sense. 

And  how,  O priests,  does  a priest  live,  as  respects  the  ele- 
ments of  being,  observant  of  the  elements  of  being  in  the  six 
organs  of  sense  and  the  six  objects  of  sense  ? 

Whenever,  O priests,  a priest  thoroughly  comprehends  the 
eye,  thoroughly  comprehends  forms,  thoroughly  comprehends 
the  bondage  that  arises  in  dependence  on  the  two,  and  thor- 
oughly comprehends  how  tliis  bondage  not  yet  arisen  may 
arise,  and  thoroughly  comprehends  how  this  bondage  may  be 
abandoned,  and  thoroughly  comprehends  how  this  bondage 
that  has  been  abandoned  may  be  kept  from  arising  again  in 
the  future ; thorouglily  comprehends  the  ear,  thoroughly 
comprehends  sounds,  . . . thoroughly  comprehends  the  nose, 
thoroughly  comprehends  odors,  . . . thoroughly  comprehends 
the  tongue,  thoroughly  comprehends  tastes,  . . . thoroughly 
comprehends  the  body,  thoroughly  comprehends  things  tan- 
gible, . . . thoroughly  comprehends  the  mind,  thoroughly 
comprehends  ideas,  thoroughly  comprehends  the  bondage  that 
arises  in  dependence  on  the  two,  and  thorougldy  compre- 
hends how  this  bondage  not  yet  arisen  may  arise,  and  thor- 
oughly comprehends  how  this  bondage  may  be  abandoned, 
anti  thorouglily  comprehends  how  this  bondage  that  has  been 
abandoned  may  be  kept  from  arising  again  in  the  future. 


MSS.6q2] 


§74.  The  Four  Intent  Conte7nplations. 


367 


Thus  he  lives,  either  in  his  own  person,  as  respects  the 
elements  of  being  [etc.,  as  before] . 

Exposition  of  the  Organs  of  Sense  and  of  the  Objects  of  Sense. 

But  again,  O priests,  a priest  lives,  as  respects  the  ele- 
ments of  being,  observant  of  the  elements  of  being  in  the 
seven  constituents  of  enlightenment. 

And  how,  O priests,  does  a priest  live,  as  respects  the  ele- 
ments of  being,  observant  of  the  elements  of  being  in  the 
seven  constituents  of  enlightenment? 

Whenever,  O priests,  a priest,  having  existing  in  himself 
the  constituent  of  enlightenment  contemplation  thoroughly 
comprehends  the  constituent  of  enlightenment  contemplation 
as  existing  in  himself,  or  not  having  existing  in  himself  the 
constituent  of  enlightenment  contemplation  thoroughly  com- 
prehends the  constituent  of  enlightenment  contemplation  as 
not  existing  in  himself,  and  thoroughly  comprehends  how  the 
constituent  of  enlightenment  contemplation  not  yet  arisen 
may  arise,  and  thoroughly  comprehends  how  the  constituent 
of  enlightenment  contemplation  already  arisen  may  be  brought 
to  full  development ; or  having  existing  in  himself  the  con- 
stituent of  enlightenment  investigation  of  doctrine  . . . the 
constituent  of  enlightenment  heroism  . . . the  constituent 
of  enlightenment  joy  . . . the  constituent  of  enlightenment 
tranquillity  • . . the  constituent  of  enlightenment  concen- 
tration . . . the  constituent  of  enlightenment  indifference 
thoroughly  comprehends  the  constituent  of  enlightenment  in- 
difference as  existing  in  himself,  or  not  having  existing  in 
himself  the  constituent  of  enlightenment  indifference  thor- 
oughly comprehends  the  constituent  of  enlightenment  indif- 
ference as  not  existing  in  himself,  and  thoroughly  comprehends 
how  the  constituent  of  enlightenment  indifference  not  yet 
arisen  may  arise,  and  thoroughly  comprehends  how  the  con- 
stituent of  enlightenment  indifference  already  arisen  may  be 
brought  to  full  development. 

Thus  he  lives,  either  in  his  own  person  [etc.,  as  before]. 

Expositiou  of  the  Constituents  of  Enlightenment. 


Here  Endeth  the  First  Lesson. 


IF.  Meditation  and  Nirvana. 


[MSS.695 


368 


But  again,  O priests,  a priest  lives,  as  respects  the  ele- 
ments of  being,  observant  of  the  elements  of  being  in  the 
four  noble  truths. 

And  how,  O priests,  does  a priest  live,  as  respects  the  ele- 
ments of  being,  observant  of  the  elements  of  being  in  the 
four  noble  trutlis  ? 

Whenever,  O priest,  a priest  knows  the  truth  concerning 
misery,  knows  the  truth  concerning  the  origin  of  misery, 
knows  the  truth  concerning  the  cessation  of  misery,  knows  the 
truth  concerning  the  path  leading  to  the  cessation  of  misery. 

And  what,  O priests,  is  the  noble  truth  of  misery  ? 

Birth  is  misery ; old  age  is  misery ; disease  is  misery ; 
death  is  misery ; sorrow,  lamentation,  misery,  grief,  and  de- 
spair are  misery ; to  wish  for  what  one  cannot  have  is  misery ; 
in  short,  all  the  five  attachment-groups  are  misery. 

And  what,  O priests,  is  birth  ? 

When  of  such  and  such  a being,  into  such  and  such  a class 
of  beings,  takes  place  the  birth,  the  being  born,  the  descent 
into  the  womb,  the  rebirth,  the  appearance  of  the  groups,  the 
obtaining  of  the  organs  of  sense,  this,  O priests,  is  called  birth. 

And  what,  O priests,  is  old  age  ? 

When  to  such  and  such  a being,  in  such  and  such  a class 
of  beings,  there  comes  old  age,  decrepitude,  tootldessness, 
hoariness,  wrinkledness  of  the  skin,  subsidence  of  the  vital 
powers,  decay  of  the  faculties,  this,  O priests,  is  called  old  age. 

And  what,  O priests,  is  death  ? 

When  of  such  and  such  a being,  from  such  and  such  a 
class  of  beings,  takes  place  the  passing,  the  passing  away,  the 
breaking  up,  the  disappearance,  the  dying,  the  death,  the 
meeting  its  end,  the  breaking  up  of  the  groups,  the  laying 
away  of  the  corpse,  this,  O priests,  is  called  death. 

And  what,  O priests,  is  sorrow  ? 

Whenever,  O priests,  in  any  one  who  has  experienced 
some  great  loss,  or  is  afflicted  by  some  misfortune,  there 
arises  sorrow,  sorrowing,  sorrowfidness,  hearbsorrow,  heart- 
sorrowfulness,  this,  O priests,  is  called  sorrow. 

And  what,  O priests,  is  lamentation  ? 

Whenever,  O priests,  any  one  who  has  experienced  some 


MSS.72^ 


§ 74*  ■I'he  Four  Intent  Contetnplations. 


369 


great  loss,  or  is  afflicted  by  some  misfortrme,  gives  way  to 
lamenting,  lamentation,  laments,  lamenting  cries,  lamentable 
cries,  cries  of  lamentation,  tins,  O priests,  is  called  lamentation. 

And  what,  O priests,  is  misery  ? 

Bodily  misery,  O priests,  bodily  discomfort,  misery  and 
sensations  of  discomfort  experienced  in  the  impressions  re- 
ceived by  the  body,  this,  O priests,  is  called  misery. 

And  what,  O priests,  is  grief  ? 

IMental  misery,  O priests,  mental  discomfort,  misery  and 
sensations  of  discomfort  experienced  in  the  impressions  re- 
ceived by  the  mind,  this,  O priests,  is  called  grief. 

And  what,  O priests,  is  despair? 

Whenever,  O priests,  in  any  one  who  has  experienced 
some  great  loss,  or  is  afflicted  by  some  misfortune,  there 
arises  desperation,  despair,  a state  of  desperation,  a state  of 
despair,  this,  O priests,  is  called  despair. 

And  what,  O priests,  is  meant  by  saying,  “To  wish  for 
what  one  cannot  have  is  misery  ? ” 

In  beings,  O priests,  subject  to  birth  there  arises  the  wish, 
“ O that  we  were  not  subject  to  birth ! O that  birth  might 
never  come  to  us ! ” Nevertheless  tliis  cannot  be  obtained 
by  wishing.  This  is  what  is  meant  by  saying,  “ To  wish  for 
what  one  cannot  have  is  misery.” 

To  beings,  O priests,  subject  to  old  age  . . . disease  . . . 
death  . . . sorrow  . . . lamentation  . . . misery  . . . grief  . . . 
despair  there  arises  the  wish,  “ O that  we  were  not  subject  to 
despair  ! O that  despair  might  never  come  to  us  ! ” Neverthe- 
less this  cannot  be  obtained  by  wisliing.  This  is  what  is  meant 
by  sapng,  “ To  wish  for  what  one  cannot  have  is  misery.” 

And  what,  O priests,  are  meant  by  saying,  “ In  short,  all 
the  five  attachment-groups  are  misery  ? ” The  form-attach- 
ment-group, the  sensation-attachmenbgroup,  the  perception- 
attachment-group,  the  predisposition-attachment-group,  the 
consciousness-attachment-group,  — these,  O priests,  are  what 
are  meant  by  saying,  “In  short,  all  the  five  attachment- 
groups  are  misery.” 

This,  O priests,  is  called  the  noble  truth  of  misery. 

End  of  the  Exposition  of  Misery. 


24 


370 


IV.  Meditation  and  Nirvana. 


[MSS.7823 


And  what,  O priests,  is  the  noble  truth  of  the  origin  of 
misery  ? 

It  is  desire  leading  to  rebirth,  joining  itself  to  pleasure 
and  passion,  and  finding  delight  in  every  existence,  — desire, 
namely,  for  sensual  pleasure,  desire  for  permanent  existence, 
desire  for  transitory  existence. 

But  where,  O- priests,  does  this  desire  spring  up  and 
grow?  where  does  it  settle  and  take  root? 

Where  anything  is  delightful  and  agreeable  to  men,  there 
desire  springs  up  and  grows,  there  it  settles  and  takes  root. 

And  what  is  delightful  and  agreeable  to  men,  where 
desire  springs  up  and  grows,  where  it  settles  and  takes 
root? 

The  eye  is  delightful  and  agreeable  to  men ; there  desire 
springs  up  and  grows,  there  it  settles  and  takes  root. 

The  ear  . . . the  nose  . . . the  tongue  . . . the  body 
. . . the  mind  is  delightful  and  agreeable  to  men ; there 
desire  springs  up  and  grows,  there  it  settles  and  takes  root. 

The  Six  Organs  of  Sense. 

Forms  . . . sounds  . . . odors  . . . tastes  . . • things 
tangible  . . . ideas  are  delightful  and  agreeable  to  men ; 
there  desire  springs  up  and  grows,  there  it  settles  and  takes 
root. 

The  Six  Objects  of  Sense. 

Eye-consciousness  . . . ear-consciousness  . . . nose-con- 
sciousness . . . tongue-consciousness  . . . body-consciousness 
. . . mind-consciousness  is  delightful  and  agreeable  to  men ; 
there  desire  springs  up  and  grows,  there  it  settles  and  takes 
root. 

The  Six  Consciousnesses. 

Contact  of  the  eye  . . . ear  . . . nose  . . . tongue  . . . 
body  . . . mind  is  delightful  and  agreeable  to  men;  there 
desire  springs  up  and  grows,  there  it  settles  and  takes  root. 

The  Six  Contacts. 

Sensation  produced  by  contact  of  the  eye  . . , ear  . . . 
nose  . . . tongue  . . . body  . . . mind  is  delightful  and 


MSS.S728]  § 74*  The  Four  Intent  Contemplations. 


371 


agreeable  to  men ; there  desire  springs  up  and  grows,  there 
it  settles  and  takes  root. 

The  Six  Sensations. 


Perception  of  forms  . . . sounds  . . . odors  . . . tastes 
. . . things  tangible  . . . ideas  is  delightful  and  agreeable  to 
men ; there  desLre  springs  up  and  grows,  there  it  settles  and 
takes  root. 

The  Six  Perceptions. 

Thinking  on  forms  . . . sounds  . . . odors  . . . tastes 
. . . things  tangible  . . . ideas  is  delightful  and  agreeable 
to  men ; there  desire  springs  up  and  grows,  there  it  settles 
and  takes  root. 

The  Six  Thinkings. 


Desire  for  forms  . . . sounds  . . . odors  . . . tastes  . . 
things  tangible  . . . ideas  is  delightful  and  agreeable  to 
men ; there  desire  springs  up  and  grows,  there  it  settles  and 
takes  root. 

The  Six  Desires. 

Reasoning  on  forms  . . . sounds  . . . odors  . . . tastes 
. . . things  tangible  . . . ideas  is  delightful  and  agreeable  to 
men ; there  desire  springs  up  and  grows,  there  it  settles  and 
takes  root. 

The  Six  Eeasonings. 

Reflection  on  forms  . . . sounds  . . . odors  . . . tastes 
. . . tilings  tangible  . . . ideas  is  delightful  and  agreeable  to 
men ; there  desire  springs  up  and  grows,  there  it  settles  and 
takes  root. 

The  Six  Eeflections. 

This,  O priests,  is  called  the  noble  truth  of  the  origin  of 
misery. 

End  of  the  Exposition  of  the  Origin  of  Misery. 


And  what,  O priests,  is  the  noble  truth  of  the  cessation 
of  misery? 


372 


IK  Meditation  and  Nirvana. 


[MSS.975 


It  is  the  complete  fading  out  and  cessation  ^ of  this  desire, 
a giving  up,  a loosing  hold,  a relinquishment,  and  a non- 
adhesion. 

But  where,  O priests,  does  this  desire  wane  and  disappear? 
where  is  it  broken  up  and  destroyed  ? 

Where  anjdhing  is  delightful  and  agreeable  to  men ; there 
desire  wanes  and  disappears,  there  it  is  broken  up  and 
destroyed. 

And  what  is  delightful  and  agreeable  to  men,  where 
desire  wanes  and  disappears,  where  it  is  broken  up  and 
destroyed  ? 

The  eye  is  delightful  and  agreeable  to  men ; there  desire 
wanes  and  disappears,  there  it  is  broken  up  and  destroyed. 

[Similarly  respecting  the  other  organs  of  sense,  the  six 
objects  of  sense,  the  six  sense-consciousnesses,  the  six  con- 
tacts, the  six  sensations,  the  six  perceptions,  the  six  think- 
ings, the  six  desires,  the  six  reasonmgs,  and  the  six 
reflections.] 

This,  O priests,  is  called  the  noble  truth  of  the  cessation 
of  misery. 

End  of  the  Exposition  of  the  Cessation  of  Misery. 

And  what,  O priests,  is  the  noble  truth  of  the  path  lead- 
ing to  the  cessation  of  misery? 

1 Folio  nai:  Complete  fading  out  and  cessation,  etc.  are  all  simply 
synonyms  for  Nirvana.  For  in  Nirvana  there  is  a complete  fading  out 
and  cessation  of  desire ; therefore  is  it  called  the  complete  fading  out  and 
cessation  of  that  desire.  In  Nirvana,  also,  desire  decays,  is  relinquished, 
does  not  adhere  ; therefore  is  Nirvana  called  a letting  go,  a loosing  hold, 
a relinquishment,  and  a non-adhesion.  For  Nirvana  is  but  one,  but  its 
names  based  on  its  oppositions  are  many.  To  wit,  complete  fading  out, 
complete  cessation,  a letting  go,  a loosing  hold,  a relinquishment,  a non-ad- 
hesion, the  perishing  of  passion,  the  perishing  of  hatred,  the  perishing  of 
infatuation,  the  perishing  of  desire,  non-origination,  the  non-existent,  the 
unconditioned,  the  desireless,  the  non-production  of  karma,  deliverance 
from  conception,  deliverance  from  rebirth,  deliverance  from  renewed 
existence,  the  unborn,  the  undecaying,  deliverance  from  disease,  the 
deathless,  the  sorrowless,  deliverance  from  lamentation,  deliverance  from 
despair,  the  incorrupt,  etc. 


MSS.io;^®]  § 74.  The  Four  Intent  Contemplations. 


373 


It  is  this  noble  eightfold  path,  to  wit,  right  belief,  right 
resolve,  right  speech,  right  behavior,  right  occupation,  right 
effort,  right  contemplation,  right  concentration. 

And  what,  O priests,  is  right  belief  ? 

The  knowledge  of  misery,  O priests,  the  knowledge  of 
the  origin  of  misery,  the  knowledge  of  the  cessation  of 
misery,  and  the  knowledge  of  the  path  leading  to  the  cessa- 
tion of  misery,  this,  O priests,  is  called  “ right  belief.” 

And  what,  O priests,  is  right  resolve  ? 

The  resolve  to  renounce  sensual  pleasures,  the  resolve  to 
have  malice  towards  none,  and  the  resolve  to  harm  no  living 
creature,  this,  O priests,  is  called  “ right  resolve.” 

And  what,  O priests,  is  right  speech  ? 

To  abstain  from  falsehood,  to  abstain  from  backbiting,  to 
abstain  from  harsh  language,  and  to  abstain  from  frivolous 
talk,  this,  O priests,  is  called  “ right  speech.” 

And  what,  O priests,  is  right  behavior  ? 

To  abstain  from  destroying  life,  to  abstain  from  taking 
that  which  is  not  given  one,  and  to  abstain  from  immo- 
rality, this,  O priests,  is  called  “ right  behavior.” 

And  what,  O priests,  is  right  occupation  ? 

Whenever,  O priests,  a noble  disciple,  quitting  a wrong 
occupation,  gets  his  livelihood  by  a right  occupation,  this,  O 
priests,  is  called  “ right  occupation.” 

And  what,  O priests,  is  right  effort? 

Whenever,  O priests,  a priest  purposes,  makes  an  effort, 
heroically  endeavors,  applies  his  mind,  and  exerts  himself 
that  evil  and  demeritorious  qualities  not  yet  arisen  may  not 
arise  ; purposes,  makes  an  effort,  heroically  endeavors,  applies 
his  mind,  and  exerts  himself  that  evil  and  demeritorious 
qualities  already  arisen  may  be  abandoned ; purposes,  makes 
an  effort,  heroically  endeavors,  applies  his  mind,  and  exerts 
himself  that  meritorious  qualities  not  yet  arisen  may  arise ; 
purposes,  makes  an  effort,  heroically  endeavors,  applies  his 
mind,  and  exerts  himself  for  the  preservation,  retention, 
growth,  increase,  development,  and  perfection  of  meritorious 
qualities  already  arisen,  this,  O priest,  is  called  “right 
effort.” 


374 


IV.  Meditation  and  Nirvana. 


[MSS.II31 


And  what,  O priests,  is  right  contemplation  ? 

Whenever,  O priests,  a priest  lives,  as  respects  the  body, 
observant  of  the  body,  strenuous,  conscious,  contemplative, 
and  has  rid  liimself  of  lust  and  grief ; as  respects  sensations, 
observant  of  sensations,  strenuous,  conscious,  contemplative, 
and  has  rid  himself  of  lust  and  grief ; as  respects  the  mind, 
observant  of  the  mind,  strenuous,  conscious,  contemplative, 
and  has  rid  himself  of  lust  and  grief ; as  respects  the  ele- 
ments of  being,  observant  of  the  elements  of  being,  strenuous, 
conscious,  contemplative,  and  has  rid  himself  of  lust  and 
grief,  tliis,  O priests,  is  called  “ right  contemplation.” 

And  what,  O priests,  is  right  concentration  ? 

Whenever,  O priests,  a priest,  ha-sung  isolated  himself 
from  sensual  pleasures,  having  isolated  himself  from  demeri- 
torious traits,  and  still  exercising  reasoning,  still  exercising 
reflection,  enters  upon  the  first  trance  which  is  produced  by 
isolation  and  characterized  by  joy  and  happiness ; when, 
through  the  subsidence  of  reasoning  and  reflection,  and  still 
retaining  joy  and  happiness,  he  enters  upon  the  second 
trance,  which  is  an  interior  tranquilization  and  intentness 
of  the  thoughts,  and  is  produced  by  concentration;  when, 
through  the  paling  of  joy,  indifferent,  contemplative,  con- 
scious, and  in  the  experience  of  bodily  hapjjiness  — that 
state  which  eminent  men  describe  when  they  say,  “ Indif- 
ferent, contemplative,  and  living  happily  ” — he  enters  upon 
the  third  trance ; when,  through  the  abandonment  of  happi- 
ness, through  the  abandonment  of  misery,  through  the  dis- 
appearance of  all  antecedent  gladness  and  grief,  he  enters 
upon  the  fourth  trance,  which  has  neither  misery  nor  happi- 
ness, but  is  contemplation  as  refined  by  indifference,  tliis,  O 
priests,  is  called  “ right  concentration.” 

Tliis,  O priests,  is  called  the  noble  truth  of  the  path  lead- 
ing to  the  cessation  of  misery. 

End  of  the  Exposition  of  the  Path  Leading  to  the  Cessation  of  Misery. 

Thus  he  lives,  either  in  his  own  person,  as  respects  the 
elements  of  being,  observant  of  the  elements  of  being,  or  in 
other  persons,  as  respects  the  elements  of  being,  observant  of 


MSS.ii;*®]  § 74.  The  Four  Intent  Contemplations. 


375 


the  elements  of  being,  or  both  in  bis  O'wn  person  and  in  other 
persons,  as  respects  the  elements  of  being,  observant  of  the 
elements  of  being ; either  observant  of  origination  in  the  ele- 
ments of  being,  or  observant  of  destruction  in  the  elements 
of  being,  or  observant  of  both  origination  and  destruction  in 
the  elements  of  being ; and  the  recognition  of  the  elements 
of  being  by  his  intent  contemplation  is  merely  to  the  extent  of 
this  knowledge,  merely  to  the  extent  of  this  contemplation,  and 
he  lives  unattached,  nor  clings  to  anything  in  the  world. 

Thus,  O priests,  does  a priest  live,  as  respects  the  elements 
of  being,  observant  of  the  elements  of  being. 

End  of  the  Intent  Contemplation  of  the  Elements  of  Being. 


Any  one,  O priests,  who  for  seven  years  shall  thus  prac- 
tise these  Four  Intent  Contemplations,  may  expect  one  or  the 
other  of  two  rewards  — either  he  will  attain  to  perfect  knowl- 
edge in  his  present  life,  or,  if  at  death  the  groups  still  remain, 
to  never  returning. 

But  setting  aside,  O priests,  all  question  of  seven  years, 
any  one,  O priests,  who  for  six  years  shall  thus  practise  the 
above  Four  Intent  Contemplations,  may  expect  one  or  the 
other  of  two  rewards  — either  he  will  attain  to  perfect  knowl- 
edge in  his  present  life,  or,  if  at  death  the  groups  still  remain, 
to  never  returning. 

But  setting  aside,  O priests,  all  question  of  six  years,  . . . 
five  years,  . . . four  years,  . . . three  years,  . . . two  years, 
. . . one  year,  . . . seven  months,  . . . six  montlis,  . . . 
five  months,  . . . four  months,  . . . three  months,  . . . two 
months,  . . . one  month,  ...  a half  month,  any  one,  O 
priests,  who  for  seven  days  shall  thus  practise  the  above  Four 
Intent  Contemplations,  may  expect  one  or  the  other  of  two 
rewards  — either  he  will  attain  to  perfect  knowledge  in  his 
present  life,  or,  if  at  death  the  groups  still  remain,  to  never 
returning. 

This,  therefore,  is  the  meaning  of  my  opening  words : 
“ Priests,  there  is  but  one  way  open  to  mortals  for  the  attain- 


1 


3/6  IV.  Meditation  and  Nirvana.  [MSS.12723 

ment  of  purity,  for  the  overcoming  of  sorrow  and  lamenta- 
tion, for  the  abolition  of  misery  and  grief,  for  the  acquisition 
of  the  correct  rule  of  conduct,  for  the  realization  of  Niiwana, 
and  that  is  the  Four  Intent  Contemplations.” 

Thus  spake  The  Blessed  One,  and  the  delighted  priests 
applauded  the  speech  of  The  Blessed  One. 

End  of  the  Sermon  on  the  Four  Intent  Contemplations. 


§ 75.  THE  ATTAINMENT  OF  THE  PATHS. 

Translated  from  the  Visuddhi-Magga  (chap.  xxi.). 

“ Behold  how  empty  is  the  world, 

Mogharaja ! In  thoughtfulness 
Let  one  remove  belief  in  self 
And  pass  beyond  the  realm  of  death. 

The  king  of  death  can  never  find 
The  man  who  thus  the  world  beholds.” 

T\Tien  in  the  course  of  his  application  of  the  Three  Char- 
acteristics the  ascetic  has  thus  considered  the  constituents  of 
being  in  the  light  of  their  emptiness,  he  abandons  all  fear 
and  joy  in  regard  to  them,  and  becomes  inchfferent  and  neu- 
tral, and  does  not  deem  them  as  “ I ” or  “ mine,”  like  a man 
who  has  given  up  his  wife. 

Just  as  a man  might  have  a wife  beloved,  delightful,  and 
charming,  from  whom  he  could  not  bear  to  be  separated  for 
a moment,  and  on  whom  he  excessively  doted.  If  he  then 
were  to  see  that  woman  standing  or  sitting  in  company  with 
another  man,  and  talking  and  joking  with  liim,  he  would  be 
angry  and  displeased,  and  experience  bitter  grief.  But  if 
subsequently  he  were  to  discover  that  she  had  been  guilty  of 
a fault,  he  would  lose  all  desire  for  her  and  let  her  go,  and 
no  longer  look  on  her  as  “ mine.”  From  that  time  on,  when- 
ever  he  might  see  her  engaged  with  any  one  else,  he  Avould 
not  be  angry  or  grieved,  but  simply  indifferent  and  neutral. 
In  exactly  the  same  way  the  ascetic  by  grasping  the  constit- 


Vis.xxi] 


§ 75.  The  Attainment  of  the  Paths. 


377 


uents  of  being  with  the  reflective  insight  becomes  desirous  of 
being  released  from  them,  and  perceiving  none  of  them  wor- 
thy of  being  deemed  “ I ” or  “ mine,”  he  abandons  all  fear 
and  joy  in  regard  to  them,  and  becomes  indifferent  and 
neutral.  When  he  has  learnt  and  perceived  this,  his  mind 
draws  in,  contracts,  and  shrinks  away  from  the  three  modes 
of  existence,  the  four  species  of  being,  the  five  destinies  in 
rebirth,  the  seven  stages  of  consciousness,  the  nine  grades  of 
being,  and  does  not  spread  out,  and  only  indifference  or  dis- 
gust abides. 

Just  as  drops  of  water  on  a gently  inclined  lotus-leaf  draw 
in,  contract,  and  shrink  away,  and  do  not  spread  out ; in  ex- 
actly the  same  way  his  mind  draws  in,  contracts,  and  shrinks 
away  from  the  three  modes  of  existence,  the  four  species  of 
being,  the  five  destinies  in  rebirth,  the  seven  stages  of  con- 
sciousness, the  nine  grades  of  being,  and  does  not  spread  out, 
and  only  indifference  or  disgust  abides.  Just  as  a cock’s 
feather,  ...  if  thrown  into  the  fire,  draws  in,  contracts,  and 
shrinks  away,  and  does  not  spread  out ; in  exactly  the  same 
way  his  mind  di’aws  in,  contracts,  and  shrinks  away  from  the 
three  modes  of  existence,  the  four  species  of  being,  the  five 
destinies  in  rebirth,  the  seven  stages  of  consciousness,  the 
nine  grades  of  being,  and  does  not  spread  out,  but  only  in- 
difference or  disgust  abides.  Thus  has  he  attained  to  the 
knowledge  consisting  in  indifference  to  the  constituents  of 
being. 

If  this  knowledge  be  such  that  it  sees  Nirvana,  the  abode 
of  peace,  to  be  the  good,  then  it  gives  up  everytlnng  made  of 
the  constituents  of  being,  and  leaps  towards  it ; but  if  it  be 
not  such  that  it  sees  Nirvana  to  be  the  good,  it  vdll  again 
and  again  take  the  constituents  of  being  as  its  object,  resem- 
bling in  this  the  crow  of  the  sailors. 

They  say  that  sea-faring  traders  take  what  is  called  a 
land-sighting  crow  when  they  go  aboard  ship.  And  when 
the  ship  is  tossed  about  by  the  winds,  and  out  of  its  course, 
and  land  no  longer  to  be  seen,  then  they  let  go  that  land- 
sighting crow.  Such  a bird  springs  into  the  air  from  the 
mast-head,  and  going  to  all  the  quarters  and  intermediate 


378 


IF.  Meditation  and  Nirvana. 


[Vis.xxi 


quarters  flies  to  the  shore  if  he  sees  it ; but  if  he  does  not  see 
it,  he  returns  again  and  again  and  alights  on  the  mast.  In 
exactly  the  same  way,  if  the  knowledge  consisting  in  indiffer- 
ence to  the  constituents  of  being  be  such  that  it  sees  Nirvana, 
the  abode  of  peace,  to  be  the  good,  then  it  gives  up  every- 
tliing  made  of  the  constituents  of  being,  and  leaps  towards 
it ; but  if  it  be  not  such  that  it  sees  Nirvana  to  be  the  good, 
it  will  again  and  again  take  the  constituents  of  being  as  its 
object.  It  grasps  the  constituents  of  being  in  many  different 
ways,  as  if  they  were  so  much  meal  being  sorted  in  the  kitchen, 
or  so  much  cotton  unrolled  and  being  shredded,  and  having 
abandoned  all  fear  and  joy  in  regard  to  them  and  become 
neutral  by  its  sifting  of  the  constituents  of  being,  it  abides  as 
the  threefold  insight.  And  abiding  thus,  it  becomes  the 
threefold  starting-point  of  deliverance,  and  the  dependence 
for  the  distinction  of  the  seven  noble  individuals. 

Now  this  knowledge,  existing  as  the  threefold  insight,  be- 
comes by  the  predominance  of  three  qualities  the  tlireefold 
starting-point  of  deliverance.  For  the  tlmee  insights  are 
called  the  three  starting-points  of  deliverance.  As  it  is 
said : 

“ Moreover,  deliverance  has  three  starting-points  for  es- 
cape from  the  world:  the  consideration  of  the  beginnings 
and  endings  of  the  constituents  of  being  for  the  thoughts  to 
spring  to  the  unconditioned ; the  agitating  of  the  mind  con- 
cerning the  constituents  of  being  for  the  thoughts  to  spring 
to  the  desireless ; the  consideration  of  all  the  elements  of 
being  as  not  an  Ego  for  the  thoughts  to  spring  to  the  empty. 
These  are  the  three  starting-points  of  deliverance  for  escape 
from  the  world.” 

Here  the  heginnings  and  endings  — the  beginnings  and 
endings  in  the  springing  up  and  disappearance  of  things. 
For  the  insight  into  transitoriness,  by  coming  to  the  conclu- 
sion, “ The  constituents  of  being  did  not  exist  before  they 
sprang  up,”  determines  beginnings ; and  by  observing  their 
destiny,  and  coming  to  the  conclusion,  “ They  continue  no 
more  after  they  have  disappeared,  but  vanish  right  then,” 
determines  endings. 


Vis.xxi] 


§ 75.  The  Attainment  of  the  Paths. 


179 


The  agitating  of  the  mind  — the  agitating  of  the  thoughts. 
For  by  insight  into  the  misery  of  the  constituents  of  being 
the  thoughts  are  agitated. 

The  consideration  of  all  the  elements  of  being  as  not  an  Ego 
— considering  them  as  not  an  “ I ” or  “ mine.” 

Accordingly  these  three  propositions  are  to  be  understood 
as  spoken  concerning  the  insight  into  transitoriness  etc. 
Therefore  was  it  thereafter  said  in  answer  to  a question, 

“ To  one  who  considers  them  in  the  light  of  their  transi- 
toriness  the  constituents  of  being  seem  perishable.  To  one 
who  considei’s  them  in  the  light  of  their  misery  they  seem 
frightful.  To  one  who  considers  them  in  the  light  of  their 
want  of  an  Ego  they  seem  empty. 

But  how  many  are  the  deliverances  of  which  these  in- 
sights are  the  starting-points  ? There  are  three : the  uncon- 
ditioned, the  desireless,  and  the  empty.  For  it  has  been  said 
as  follows ; 

“ He  who  considers  them  [the  constituents  of  being]  in 
the  light  of  their  transitoriness  abounds  in  faith  and  obtains 
the  unconditioned  deliverance  ; he  who  considers  them  in  the 
light  of  their  misery  abounds  in  tranquillity  and  obtains 
the  desireless  deliverance;  he  who  considers  them  in  the 
light  of  their  want  of  an  Ego  abounds  in  knowledge  and 
obtains  the  empty  deliverance.” 

Here  the  unconditioned  deliverance  is  the  Noble  Path  real- 
ized by  meditation  on  Nirvana  in  its  unconditioned  aspect. 
For  the  Noble  Path  is  unconditioned  from  having  sprung  out 
of  the  unconditioned,  and  it  is  a deliverance  from  being  free 
from  the  corruptions.  In  the  same  way  the  Noble  Path  when 
realized  by  mecbtation  on  Nirvana  in  its  desireless  aspect  is 
to  be  understood  as  desireless;  when  realized  by  meditation 
on  Nirvana  in  its  empty  aspect  as  em'pty. 


380 


IK  Meditation  and  Nirvana. 


[Vis.xxii 


§ 76.  NIRVANA  TO  BE  ATTAINED  AT  DEATH. 

Translated  from  the  Visuddhi-Magga  (chap.  xxii.). 

Just  as,  however,  a man  displeased  with  the  flowers,  fruit, 
etc.  of  a tree,  will  pierce  it  on  each  of  its  four  sides  with 
the  poisonous  thorn  called  the  mandu-thorn,  and  then  that 
tree,  when  its  earth-extracted  juices  and  its  sap  have  become 
exhausted  by  the  application  of  that  poison,  will  arrive  at  a 
state  of  inability  to  bear  fruit  and  not  be  able  to  repro- 
duce itself ; m exactly  the  same  way  a youth  of  good  family, 
displeased  with  the  existence  of  the  groups,  will,  like  the 
man  who  applied  poison  to  the  tree  on  each  of  its  four 
sides,  begin  to  apply  the  meditation  of  the  Four  Paths  to  the 
series  of  liis  groups.  And  then  the  series  of  his  groups, 
when  the  rebirth-causing  corruptions  have  become  exhausted 
by  the  application  of  the  poison  of  the  Four  Paths,  resolves 
itself  into  such  bodily  and  other  kinds  of  karma  as  consti- 
tute barren  action ; ^ and  arriving  at  a state  of  not  being  liable 
to  be  reborn  in  the  future,  and  unable  to  reproduce  itself  in 
the  next  existence,  by  the  cessation  of  the  last  consciousness 
becomes  like  a fire  without  fuel,  and  passes  into  Nirvana  with- 
out attachment. 


§ 77.  THE  ATTAINMENT  OF  NIRVANA  BY  GODHIKA. 

Translated  from  the  Dhammapada,  and  from  Buddhaghosa’s  Com- 
mentary to  stanza  57. 

54.  The  flower’s  fragrance  goes  not  to  the  windward. 

Nor  sandal-wood,  the  tagara,  or  jasmine ; 

But  of  the  good  the  fragrance  goes  to  windward  — 

The  holy  man  suffuses  every  quarter. 

55.  Or  sandal-wood,  or  tagara. 

Or  lotus-flower,  or  jessamine  — 

Of  all  these  various  kinds  of  scents. 

The  virtuous  give  the  scent  most  rare. 

^ See  page  216. 


Dhp.iii]  §77.  The  Attainment  of  Nirvana  by  Godhika.  381 


56.  A feeble  fragrance  is  it  comes 
From  tagara  and  sandal-wood; 

But  fragrance  that  the  virtuous  give, 

Sublimely  floats  the  gods  among. 

57.  Of  such  as  these,  in  virtues  rich. 

Of  vigilant  and  sober  lives, 

With  minds  by  perfect  knowledge  freed. 

No  track  or  path  the  Slayer  finds. 

“0/  such  as  these,  in  virtues  richf  This  doctrinal  in- 
struction was  given  by  The  Teacher  while  dwelling  at  Bamboo 
Grove  in  the  vicinity  of  Rajagaha ; and  it  was  concerning  the 
attainment  of  Nirvana  by  Godhika  the  elder. 

This  venerable  man,  while  dwelling  at  Black  Rock  on 
the  slopes  of  Isigili,  being  vigilant,  austere,  and  strenuous, 
attained  release  for  his  mind  in  ecstatic  meditation,  and  then 
through  the  power  of  a disease  which  beset  him,  the  trance 
was  broken  up.  A second  time,  a tliird  time,  up  to  the  sixth 
time  was  his  trance  broken  up. 

At  the  seventh  time,  he  thought, 

“ Six  times  has  my  trance  been  broken  up,  and  doubtful  is 
the  fate  of  those  who  fail  in  trance.  This  time  I will  resort 
to  the  knife.” 

And  taking  a razor  for  shaving  the  hair,  he  lay  down  on 
a couch  in  order  to  cut  his  windpipe. 

Mara,  the  Slayer,  perceived  his  intention,  and  thought, 

“ Tlris  priest  is  about  to  use  the  knife ; but  they  who  do 
so  are  indifferent  to  life,  and  such  attain  to  insight  and  saint- 
slrip.  If  I should  attempt  to  dissuade  him,  he  would  not 
heed  me.  I will  get  The  Teacher  to  dissuade  liim.” 

Then  he  disguised  himself,  and  drawing  near  to  The 
Teacher,  he  spoke  as  follows : 

“ Thou  Hero  Great,  profoundly  wise. 

Whose  magic  power  full  brightly  shines. 

Who  hast  o’ercome  all  sin  and  fear, 

Thy  feet  I worship.  Seeing  One. 


382 


IF.  Meditation  and  Nirvana. 


[Dhp.2559 


“ Thy  follower,  O thou  Hero  Great, 

Although  o’er  death  victorious. 

Doth  long  for  death,  and  plotteth  it ; 

Dissuade  him,  O thou  Radiant  One. 

“ Pray,  shall  thy  follower.  Blessed  One, 

Whose  keen  delight  is  in  thy  law 
With  goal  unreached,  not  perfect  trained. 

So  soon  expke,  O Chief  of  Men  ? ” 

At  this  instant  the  elder  used  the  knife. 

The  Teacher  recognized  the  Slayer,  and  pronounced  the 
following  stanza: 


“ Thus,  verily,  the  valiant  act. 

Nor  think  to  hanker  after  life ! 

Lo ! Godhika  uproots  desire. 

And,  dying,  has  Nirvana  gained.” 

Then  The  Blessed  One,  with  a great  number  of  priests, 
went  to  the  place  where  the  elder  had  lain  down  and  used 
the  knife. 

At  that  moment  the  Slayer,  the  Wicked  One,  had  become 
a pillar  of  smoke,  as  it  were,  or  a bunch  of  darkness ; and 
wondering  to  himself,  “ Where  can  it  have  fixed  itself  ? ” 
was  searching  in  all  directions  for  the  elder’s  rebirth-con- 
sciousness. 

The  Blessed  One  pointed  out  to  the  priests  the  smoke  and 
darkness,  and  said. 

That,  O priests,  is  the  Slayer,  the  Wicked  One.  He  is 
searching  for  the  consciousness  of  the  noble  Godliika,  to  find 
out  where  it  has  fixed  itself.  But  the  noble  Godhika,  O 
priests,  has  attained  Nirvana,  and  his  consciousness  has  not 
fixed  itself.” 

The  Slayer,  being  unable  to  find  out  where  the  elder’s 
consciousness  was,  assumed  the  appearance  of  a youth  with  a 
lute  of  the  white  wood  of  the  bel-tree,  and  drawing  near  to 
The  Teacher,  he  said, 

“ Where  has  Godlnka  gone  ? Though  I search  upwards 


Dhp.255'®]  § 77-  The  Attainment  of  Nirvana  by  Godhika.  383 


and  downwards,  and  to  all  the  points  and  intermediate  points 
of  the  compass,  I do  not  meet  him.” 

Then  said  The  Teacher  to  him, 

“Always  in  meditation  found 

That  brave,  strong  man  his  best  delight ; 

Each  day  and  night  he  practised  it. 

And  recked  not,  cared  not,  for  his  life. 

“ Thus  vanquished  he  Namuci’s  host; 

No  more  to  rebirth  he  returns. 

Lo  ! Godhika  uproots  desire. 

And,  dying,  has  Nirvana  gained.” 

The  Demon  sorely  mortified, 

Down  from  his  side  let  fall  the  lute ; 

And  in  a sore,  dejected  mood. 

He  straightway  disappeared  from  sight. 

And  The  Teacher  said: 

“ O Wicked  One,  what  have  you  to  do  with  the  place  of 
rebirth  of  the  noble  Godhika?  A hundred  or  a thousand 
such  as  you  could  never  detect  his  place  of  rebirth.”  So 
saying,  he  pronounced  the  stanza, 

“ Of  such  as  these,  in  virtues  rich. 

Of  vigilant  and  sober  lives. 

With  minds  by  perfect  knowledge  freed, 

No  track  or  path  the  Slayer  finds.” 

The  Story  of  the  Attainment  of  Nirvana  by  Godhika  the  Elder. 


§ 78.  THE  TRANCE  OF  CESSATION. 

§ 78  a.  — Translated  from  the  Samyutta-Nikaya  (xli.  6®). 

Inspirations  and  expirations,  O householder,  are  bodily 
functions,  therefore  inspirations  and  expirations  constitute 
bodily  karma ; first  occur  reasoning  and  reflection  and  after- 
wards articulate  utterance,  therefore  reasoning  and  reflection 
constitute  vocal  karma ; perception  and  sensation  are  mental 


384 


IV.  Meditation  and  Nirvana. 


[S.xU.65 


functions  and  occur  in  association  witli  the  mind,  therefore 
perception  and  sensation  constitute  mental  karma. 

§ 78  6.  — Translated  from  the  Samyntta-Xikaya  (xxxvi.  ll^). 

And  moreover,  O priest,  I have  taught  the  gradual  cessa- 
tion of  karma.  Of  one  who  has  entered  the  first  trance  the 
voice  has  ceased ; of  one  who  has  entered  the  second  trance 
reasoning  and  reflection  have  ceased ; of  one  who  has  entered 
the  tliird  trance  joy  has  ceased ; of  one  who  has  entered  the 
fourth  trance  the  inspirations  and  the  expirations  have  ceased; 
of  one  who  has  entered  the  realm  of  the  infinity  of  space  the 
perception  of  form  has  ceased;  of  one  who  has  entered  the 
realm  of  the  infinity  of  consciousness  the  perception  of 
the  realm  of  the  infinity  of  space  has  ceased;  of  one  who 
has  entered  the  realm  of  nothingness  the  perception  of  the 
realm  of  the  infinity  of  consciousness  has  ceased ; of  one  who 
has  entered  the  realm  of  neither  perception  nor  yet  non-per- 
ception, the  perception  of  the  realm  of  nothingness  has  ceased ; 
of  one  who  has  entered  the  cessation  of  perception  and  sensa- 
tion, perception  and  sensation  have  ceased.  Of  the  priest 
who  has  lost  all  depra^’ity,  passion  has  ceased,  hatred  has 
ceased,  infatuation  has  ceased. 

§ 78  c.  — Translated  from  the  Visuddhi-Magga  (chap,  xxiii.). 

What  is  the  trance  of  cessation  ? 

It  is  the  stoppage  of  all  mentality  by  a gradual  cessation. 
...  A priest  who  is  desirous  of  entering  on  cessation  will 
take  his  breakfast,  wash  carefully  his  hands  and  his  feet,  and 
seat  him  cross-legged  on  a well-strewn  seat  in  some  retired 
spot,  with  body  erect,  and  contemplative  faculty  active.  He 
then  enters  the  first  trance,  and  rising  from  it  obtains  insight 
into  the  transitoriness,  misery,  and  lack  of  an  Ego  of  the 
constituents  of  being. 

This  insight,  however,  is  tlireefold : the  insight  into  the 
constituents  of  being,  the  insight  belonging  to  the  attain- 
ment of  the  Fruits,  and  the  insight  belonging  to  the  trance 
of  cessation. 


Vis.xxiii] 


§ 78.  The  Trance  of  Cessation. 


385 


Whether  the  insight  into  the  constituents  of  being  be 
dull  or  keen,  it  is  in  either  case  a preparation  for  the  Paths. 

The  insight  belonging  to  the  attainment  of  the  Fruits  can 
only  be  keen,  like  the  realization  of  the  Paths. 

The  insight,  however,  belonging  to  the  trance  of  cessation 
should  not  be  too  dull  nor  yet  too  keen.  Therefore  he  will 
contemplate  the  constituents  of  being  with  an  insight  that  is 
neither  very  dull  nor  very  keen. 

Thereupon  he  enters  the  second  trance,  and  rising  from 
it  obtains  insight  into  the  constituents  of  being  in  the  same 
manner  as  before.  Thereupon  he  enters  the  third  trance, 
. . . the  fourth  trance,  ...  the  realm  of  the  infinity  of 
space,  . . . the  realm  of  the  infinity  of  consciousness,  and 
rising  from  it  obtains  insight  into  the  constituents  of  being 
in  the  same  manner  as  before.  Then  he  enters  the  realm 
of  nothingness,  and  rising  from  it  performs  the  four  pre- 
liminary duties ; the  protection  of  less  intimate  belongings, 
respect  for  the  Order,  a summons  from  The  Teacher,  limita- 
tion of  time. 

The  protection  of  less  intimate  belongings : — That  wliich 
is  not  intimately  joined  to  the  person  of  the  priest,  but  is 
more  loosely  connected,  such  as  his  bowl  and  his  robes, 
his  couch  and  his  bench,  his  dwelling,  or  any  other  of  the 
requisites,  should  be  protected  from  fire,  water,  wind,  rob- 
bers, rats,  etc.,  by  means  of  a firm  resolve.  The  manner  of 
making  this  firm  resolve  is  as  follows : 

He  makes  a firm  resolve,  saying,  “For  the  space  of  seven 
days  let  not  this  and  that  article  be  burnt  by  fire,  borne  away 
by  a flood,  blown  to  pieces  by  the  wind,  carried  off  by  robbers, 
or  eaten  by  rats  and  the  like.”  Then  for  the  space  of  seven 
days  no  harm  will  touch  them,  any  more  than  it  did  in  the 
case  of  the  elder,  Naga  the  Great;  but  if  he  does  not  make 
this  fii-m  resolve,  they  are  liable  to  perish  by  fire  etc. 

In  regard  to  this  elder,  tradition  has  it  that  he  went  for 
alms  to  the  village  where  lived  his  mother,  a lay  devotee.  The 
lay  devotee  gave  him  some  rice-gruel  and  asked  him  to  sit 
down  in  a reception-hall.  The  elder  sat  down  and  entered 
on  cessation.  While  he  was  sitting  there,  the  reception-hall 

25 


3?6 


IV.  Meditation  and  Nirvana. 


[Vis.xxiii 


took  fire,  and.  all  the  other  priests  took  up  the  several  mats 
on  which  they  had  been  sitting,  and  fled  away.  The  inhabi- 
tants of  the  village  came  together,  and  seeing  the  elder,  cried 
out,  “ The  lazy  monk ! the  lazy  monk ! ” The  fire  blazed  up 
in  the  grass,  bamboo,  sticks  of  wood,  etc.,  completely  sur- 
rouncbng  the  elder.  The  people  brought  water  in  pitchers 
and  put  it  out,  removed  the  ashes  and  made  the  ground  neat 
again,  and  scattering  flowers  stood  worshiping  him.  The 
elder  rose  from  his  trance,  when  the  flxed  term  had  elapsed, 
and  seeing  the  people  gazing  at  him,  sprang  up  into  the  air, 
and  Avent  to  the  island  Piyangu.  Tliis  is  the  protection  of 
less  intimate  belongings. 

Articles,  however,  which  are  intimately  joined  to  the  per- 
son of  the  priest,  such  as  his  tunic,  his  upper  garment,  or  the 
seat  on  which  he  may  be  sitting,  do  not  need  any  special  re- 
solve. The  trance  is  sufficient  to  protect  them,  as  in  the  case 
of  the  venerable  SanjTva.  For  it  has  been  said  as  follows : 

“ The  concentration  of  the  venerable  Sanjiva  possesses 
magical  power ; the  concentration  of  the  venerable  Sariputta 
possesses  magical  power.” 

Respect  for  the  Order  — respect,  regard  for  the  Order. 
The  sense  is  the  Order  cannot  hold  a function  without  his 
presence.  Here  it  is  not  respect  for  the  Order  but  reflection 
on  the  respect  due  it  which  is  his  preliminary  duty.  There- 
fore let  him  reflect  as  follows : 

“ If,  during  the  seven  da}^s  I am  sitting  in  a trance  of  ces- 
sation, the  Order  should  wish  to  pass  a resolution,  or  perform 
some  other  ecclesiastical  function,  I will  arise  before  a priest 
comes  and  summons  me.” 

If  he  does  this  before  entering  his  trance,  he  will  rise 
from  it  at  the  time  set ; but  if  he  does  not  do  it,  and  the  Order 
comes  together  and  misses  him,  and  inquires,  “ Where  is  such 
and  such  a priest?”  and  hearing  that  he  has  entered  a 
trance  of  cessation  sends  some  priest,  saying,  “Go,  summon 
him  by  authority  of  the  Order ! ” then  he  will  have  to  rise 
from  his  trance  Avhen  that  priest  has  come  within  hearing  and 
has  called  him,  saying,  “ Brother,  the  Order  sends  you  its 
respects.”  For  such  is  the  imperativeness  of  a command 


Vis  xxiii] 


§ 78.  The  Trance  of  Cessation. 


387 


from  the  Order.  Therefore  he  must  reflect  on  this,  and  so 
enter  his  ti-ance  as  to  rise  from  it  of  his  own  accord. 

A summons  from  The  Teacher : — Here,  also,  it  is  reflection 
on  a summons  of  The  Teacher  that  is  his  duty.  Therefore 
let  it  be  reflected  upon  as  follows : 

“ If,  during  the  seven  days  I am  sitting  in  a trance  of  ces- 
sation, The  Teacher  should  take  occasion  to  lay  down  some 
precept,  or,  apropos  of  some  particular  event,  should  teach 
the  Doctrine,  I will  rise  from  my  trance  before  any  one  sum- 
mons me.” 

If  he  does  this  before  sitting  down,  he  will  rise  from  it  at 
the  time  set ; but  if  he  does  not  do  it,  and  The  Teacher  misses 
him  when  the  Order  assembles,  and  inquires,  “ Where  is  such 
and  such  a priest?”  and  hearing  that  he  has  entered  a 
trance  of  cessation  sends  some  priest,  saying,  “ Go,  summon 
him  by  my  authority ! ” then  he  will  have  to  rise  from  his 
trance  when  that  priest  has  come  within  hearing  and  has 
called  him,  saying,  “ The  Teacher  sends  for  your  venerable 
worship.”  For  such  is  the  imperativeness  of  a summons  from 
The  Teacher.  Therefore  he  must  reflect  on  this,  and  so  enter 
his  trance  as  to  rise  from  it  of  his  own  accord. 

Limitation  of  time  — limitation  of  the  time  of  life.  For 
this  priest  should  be  skilful  respecting  the  limitation  of  time. 
He  should  not  enter  this  trance  without  flrst  reflecting 
whether  his  span  of  life  is  to  last  seven  days  longer  or  not. 
For  if  he  were  to  enter  this  trance  without  perceiving  that 
his  vital  powers  were  to  break  up  within  the  seven-day 
limit,  his  trance  of  cessation  would  not  be  able  to  ward  off 
death,  and  as  death  cannot  take  place  during  cessation,  he 
would  have  to  rise  from  the  midst  of  his  trance.  Therefore 
he  must  enter  it  only  after  having  made  the  above  reflec- 
tion. For  it  has  been  said  that  it  is  permissible  to  neglect 
the  other  reflections,  but  not  this  one. 

When  he  has  thus  entered  the  realm  of  nothingness,  and 
risen  from  it  and  performed  these  preliminary  duties,  he  en- 
ters the  realm  of  neither  perception  nor  yet  non-perception ; 
and  having  passed  beyond  one  or  two  thoughts,  he  stops  think- 
ing and  reaches  cessation.  But  why  do  I say  that  beyond 


388 


IK  Meditation  and  Nirvana. 


[Vis.xxiii 


two  thoughts  the  thoughts  cease  ? Because  of  the  priest’s 
progress  in  cessation.  For  the  priest’s  progress  in  gradual 
cessation  consists  in  an  ascent  through  the  eight  attainments 
by  the  simultaneous  use  of  both  the  quiescence  and  insight 
methods,  and  does  not  result  from  the  trance  of  the  realm  of 
neither  perception  nor  yet  non-perception  alone.  Thus  it  is 
because  of  the  priest’s  progress  in  cessation  that  beyond  two 
thoughts  the  thoughts  cease. 

Now  the  priest  who  should  rise  from  the  realm  of  noth- 
ingness, and  enter  the  realm  of  neither  perception  nor  yet 
non-perception  without  having  performed  his  preliminary 
duties  would  not  be  able  to  lose  all  thought,  but  would  fall 
back  into  the  realm  of  nothingness.  In  this  connection  I 
will  add  a simile  of  a man  traveling  on  a road  over  which  he 
has  never  passed  before. 

A certain  man  traveling  on  a road  over  which  he  has 
never  passed  before,  comes  on  his  way  to  a deep  ravine  con- 
taining water,  or  to  a slough  in  which  is  a stepping-stone 
that  has  been  over-heated  by  the  sun;  and  essaying  to  de- 
scend into  the  ravine,  without  having  first  adjusted  his  tunic 
and  his  upper  garment,  he  is  obliged  to  retreat  again  to  the 
top  of  the  bank,  through  fear  of  wetting  his  requisites ; or 
stepping  upon  the  stone  he  scorches  his  feet  so  badly  that  he 
jumps  back  to  the  hither  bank.  In  the  above  simile,  just  as 
the  man,  through  not  having  adjusted  his  tunic  and  his  upper 
garment,  retreated  to  where  he  had  started  from,  as  soon  as  he 
had  descended  into  the  ravine,  or  had  stepped  on  the  heated 
stone ; in  exactly  the  same  way  the  ascetic,  if  he  have  not 
performed  the  preliminary  duties,  as  soon  as  he  reaches  the 
realm  of  neither  perception  nor  yet  non-perception,  retreats 
again  into  the  realm  of  nothingness. 

As,  however,  another  man  who  has  traveled  on  that  road 
before,  when  he  reaches  that  spot,  will  gird  his  tunic  tightly 
and  cross  the  ravine  with  the  other  garment  in  his  hand, 
or  will  touch  the  stone  as  little  as  possible  in  passing  to 
the  further  bank;  in  exactly  the  same  way  a lu-iest  who 
has  performed  his  preliminary  duties,  and  entered  the  realm 
of  neither  perception  nor  yet  non-perception,  Avill  pass  be- 
yond and  lose  all  thought,  and  dwell  in  cessation. 


Vis.xxiii] 


§ 78.  T7ie  Trance  of  Cessation. 


389 


How  long  will  he  stay  in  it?  He  who  has  entered  it 
in  the  above-described  manner  will  remain  in  it  during  the 
limit  of  time  which  he  has  set  for  it,  provided  that  the  ter- 
mination of  his  life,  or  respect  for  the  Order,  or  a summons 
from  The  Teacher  does  not  interfere. 

How  does  he  rise  from  it?  In  a twofold  manner.  The 
priest  who  is  in  the  path  of  never  returning,  with  the  attain- 
ment of  the  fruit  of  never  returning,  the  saint  with  the 
attainment  of  the  fruit  of  saintship. 

When  he  has  risen  from  it,  to  what  is  his  mind  inclined  ? 
It  is  inclined  to  Nirvana.  For  it  has  been  said  as  follows  : 

“Brother  Visakha,  the  mind  of  a priest  who  has  risen 
from  the  trance  of  the  cessation  of  perception  and  sensation  is 
inclined  to  isolation,  has  a tendency  to  isolation,  is  impelled 
to  isolation.” 

What  is  the  difference  between  a dead  man  and  one  who 
has  entered  this  trance  ? This  matter  also  is  treated  of  in 
this  discourse.  As  it  is  said : 

“ Brother,  of  the  man  who  has  died  and  become  a corpse, 
bodily  karma  has  ceased  and  become  quieted,  vocal  karma 
has  ceased  and  become  quieted,  mental  karma  has  ceased  and 
become  quieted,  vitality  has  become  exhausted,  natural  heat 
has  subsided,  and  the  senses  have  broken  up.  Of  the  priest 
who  has  entered  on  the  cessation  of  perception  and  sensation, 
bodily  karma  has  ceased  and  become  quieted,  vocal  karma 
has  ceased  and  become  quieted,  mental  karma  has  ceased 
and  become  quieted,  but  vitality  has  not  become  exhausted, 
natural  heat  has  not  subsided,  and  the  senses  have  not 
broken  up.” 

In  regard  to  the  questions  “ Is  the  trance  of  cessation 
conditioned  or  unconditioned?”  etc.,  it  cannot  be  said  either 
that  it  is  conditioned  or  that  it  is  unconditioned,  either  that 
it  is  worldly  or  that  it  is  transcendent.  And  why  not  ? On 
account  of  the  non-existence  of  any  positive  reality.  Inas- 
much, however,  as  it  can  be  entered  upon,  therefore  it  is 
correct  to  say  that  it  is  brought  about,  not  that  it  is  not 
brought  about. 


390 


7V.  Meditation  and  Nirvatia. 


[Vis.xxiii 


"Whereas  the  wise  who  cultivate 
The  wisdom  which  doth  make  a saint 
Are  they  who  reach  this  holy  trance  — 
This  trance  by  saints  at  all  times  prized, 
And  ever  by  them  held  to  be 
Nirvana  in  the  present  life  — 

Therefore  the  faculty  to  reach 
This  state  of  trance  which  is  conferred 
By  wisdom  in  the  holy  paths 
A blessing  of  those  paths  is  called. 


§ 79.  THE  ATTAINMENT  OF  NIRVANA. 

Translated  from  the  Visuddhi-Magga  (chap,  xxiii.). 

Acquisition  of  honor  etc.: — The  blessings  to  be  derived 
from  the  realization  of  this  transcendent  wisdom  include 
not  only  the  ability  to  enter  the  trance  of  cessation,  hut 
also  the  acquisition  of  honor  etc.  For  the  individual  who 
has  developed  his  wisdom  by  the  development  of  the  fourfold 
wisdom  of  the  paths  is  worthy  of  the  worship,  the  veneration, 
the  votive  offerings,  and  the  reverence  of  all  the  world  of 
gods  and  men,  and  is  an  unsurpassed  source  of  merit  for  the 
world. 

To  particularize  : — 

He  who,  being  of  weak  faculties,  develops  the  wisdom 
of  the  first  path  with  a dull  insight  is  reborn  seven  times  at 
most;  after  seven  rebirtlis  in  states  of  bliss  he  will  make 
an  end  of  misery : he  who  develops  it  with  medium  faculties 
and  insight  is  a roamer ; after  two  or  three  rebirths  he  will 
make  an  end  of  miser}* : he  who  develops  it  with  keen  facul- 
ties and  insight  takes  root  but  once,  only  one  human  birth 
will  he  pass  through  and  make  an  end  of  misery. 

He  who  develops  the  wisdom  of  the  second  path  returns 
once ; once  more  will  he  return  to  this  world  and  then  make 
an  end  of  misery. 


Vis.xxiii] 


§ 79.  The  Attainment  of  Nirvana. 


391 


He  who  develops  the  wisdom  of  the  third  path  never  re- 
turns. His  destiny  is  fivefold,  as  follows : In  the  descending 
order  of  the  worth  of  his  faculties  he  passes  into  Nirvana  in 
the  midst,  at  the  end,  without  instigation,  with  instigation, 
or  passes  up  current  to  the  Sublime  Gods. 

Here  the  one  who  passes  into  Nirvana  in  the  midst  is  re- 
born in  some  one  of  the  Pure  Abodes  and  passes  into  Nir- 
vana before  attaining  half  the  normal  length  of  life  of  that 
heaven ; he  who  passes  into  Nirvana  at  the  end  passes  into 
Nirvana  after  attaining  half  the  normal  length  of  life  ; he 
who  passes  into  Nirvana  without  instigation  achieves  the 
fourth  path  without  instigation  or  urging;  he  who  passes 
into  Nirvana  with  instigation  achieves  the  higher  path  with 
instigation  or  urging;  and  he  who  passes  up  current  to  the 
Sublime  Gods  starts  from  the  particular  heaven  into  which  he 
may  be  reborn,  and  ascends  as  far  as  to  the  Sublime  Gods  and 
there  passes  into  Nirvana. 

Of  those  who  develop  the  wisdom  of  the  fourth  path,  one 
is  freed  by  faith,  another  is  freed  by  wisdom,  another  is 
doubly  freed,  another  possesses  the  threefold  knowledge,  an- 
other the  Six  High  Powers,  but  the  greatest  of  all  is  he  who 
has  mastered  the  four  analytical  sciences  and  has  lost  all 
depravity.  Concerning  this  last  it  has  been  said : — 

“ At  the  time  he  is  in  the  paths  he  is  disentangling  the 
snarl,  at  the  time  he  is  in  the  fruits  he  has  disentangled  the 
snarl,  and  there  is  in  all  the  world  of  gods  and  men  none 
more  worthy  of  votive  gifts.” 

Since,  then,  such  blessings  manifold 
From  noble  wisdom  take  their  rise. 

Therefore  the  understanding  man 
Should  place  therein  his  heart’s  delight. 

The  above  constitutes  the  explanation  of  the 'development 
of  wisdom  and  of  its  blessings  in  the  Way  of  Purity  as 
taught  in  the  stanza, 

“What  man  his  conduct  guardeth,  and  hath  wisdom, 
And  thoughts  and  wisdom  traineth  well, 

The  strenuous  and  the  able  priest, 

He  disentangles  all  this  snarl.” 


CHAPTER  V. 

THE  ORDER. 

Introductoky  Discourse. 

UxLiKE  Clirist,  The  Buddha  instituted  an  Order,  or 
Chinch,  during  his  own  lifetime ; and  in  the  course  of  lus  long 
ministry  of  forty-five  years,  and  as  occasion  arose,  he  made 
a great  many  regulations  for  its  guidance.  To  give  these 
rules  and  ordinances  at  length  would  be  a large  undertaking, 
and  make  this  book  too  technical.  The  desultory  selections 
of  tins  chapter  are  therefore  maiuly  illustrative  in  character, 
and  designed  to  show  what  the  Buddlnsts  understand  by  the 
monastic  life,  and  the  duties  and  position  of  the  laity.  It  is 
curious  that  the  aversion  winch  The  Buddha  showed  to  hav- 
ing women  as  members  of  the  Order  appears  to  have  been 
shared  by  the  Buddhist  Church  in  the  ages  subsequent  to  Ins 
death.  The  nuns  seem  never  to  have  played  an  infiuential 
i’81e  in  the  history  of  Buddliism,  and  there  are  now  no  nuns 
in  Ceylon. 


A.iii.SS] 


§ 8o.  Conduct. 


393 


§ 80.  CONDUCT. 

Translated  from  the  Anguttara-Nikaya  (iii.  88). 

And  what,  O priests,  is  the  discipline  in  elevated  conduct  ? 

Whenever,  O priests,  a priest  is  coixect  in  his  conduct, 
and  lives  restrained  by  the  restraints  of  the  Patimokkha,  is 
exemplary  in  his  habits  and  associations,  and  afraid  of  even 
the  smallest  fault,  and  adopts  and  disciplines  himseK  in  the 
precepts,  this,  O priests,  is  called  the  discipline  in  elevated 
conduct. 


§ 81.  THE  ADMISSION  AND  ORDINATION 
CEREMONIES. 

Reprinted  from  a paper  by  J.  F.  Dickson,  B.  A.,  in  the  Journal  of  the 
Royal  Asiatic  Society  for  1874. 

In  May,  1872,  I was  invited  by  my  learned  friend  and 
pandit  Kewitiyagala  Unnanse,  of  the  Mai  watte  ^Monastery  in 
Kandy,  to  be  present  at  an  ordination  service,  held,  according 
to  custom,  on  the  full-moon  day  of  Wesak,  (May,  June),  being 
the  anniversary  of  the  day  on  which  Gautama  Buddha  at- 
tained Nirvana,  B.  c.  543.  I gladly  availed  myself  of  this 
opportunity  of  witnessing  the  celebration  of  a rite  of  which 
Englishmen  have  but  little  knowledge,  and  which  has  rarely, 
if  ever,  been  witnessed  by  any  European  in  Ceylon. 

Nothing  could  be  more  impressive  than  the  order  and 
solemnity  of  the  proceedings.  It  was  impossible  not  to  feel 
that  the  ceremony  was  being  conducted  precisely  as  it  was 
more  than  two  thousand  years  ago. 

The  chapter  house  (Sinhalese,  Poya-ge)  is  an  oblong  hall, 
with  rows  of  pillars  forming  an  inner  space  and  leaving  broad 
aisles  at  the  sides.  At  the  top  of  this  inner  space  sat  the 
aged  Abbot  (Sinhalese,  Maha  Nayaka),  as  president  of  the 
chapter ; on  either  side  of  him  sat  the  elder  priests,  and  down 
the  sides  sat  the  other  priests  in  number  between  thirty  and 


394 


F,  The  Order. 


[JRAS.vii.i24 


forty.  The  chapter  or  assembly  thus  formed  three  sides  of 
ail  oblong.  The  president  sat  on  cushions  and  a carpet ; the 
other  priests  sat  on  mats  covered  with  white  calico.  They 
all  sat  cross-legged.  On  the  fourth  side,  at  the  foot,  stood 
the  candidates,  behind  the  pillars  on  the  right  stood  the  dea- 
cons, the  left  was  given  up  to  the  visitors,  and  beliind  the 
candidates  at  the  bottom  was  a crowd  of  Buddliist  lajunen. 

To  form  a chapter  for  this  purpose  not  less  than  ten  duly 
ordained  priests  are  required,  and  the  president  must  be  not 
less  than  ten  years’  standing  from  his  Upasampada  ordina- 
tion. The  priests  attending  the  chapter  are  required  to  give 
their  undivided,  unremitting,  and  devout  attention  through- 
out the  service.  Every  priest  is  instructed  to  join  heart  and 
mind  in  the  exhortations,  responses,  formulas,  etc.,  and  to 
correct  every  error,  lest  the  oversight  of  a single  mistake 
should  vitiate  the  efficacy  of  the  rite.  Previously  to  the 
ordination  the  candidates  are  subjected  to  a strict  and  search- 
ing examination  as  to  their  knowledge  of  the  discourses  of 
Buddha,  the  duties  of  a priest,  etc.  An  examination  and 
ordination  is  held  on  the  full-moon  day  in  Wesak,  and  on 
the  three  succeeding  Poya  days,  or  days  of  quarters  of  the 
moon. 

After  witnessing  the  celebration  of  this  rite,  I read  the 
Upasampada-Kammavaca  or  book  setting  forth  the  form 
and  manner  of  ordering  of  priests  and  deacons,  and  I was 
subsequently  induced  to  translate  it.  This  manual  was 
translated  into  Italian  in  1776,  by  Padre  Maria  Percoto 
(missionary  in  Ava  and  Pegu),  under  the  title  of  “ Kam- 
muva,  ossia  trattato  della  ordinazione  dei  Talapoini  del 
secondo  ordine  detti  Pinzi,”  and  a portion  of  it  was  edited 
in  1841,  in  Pali  and  Latin,  by  Professor  Spiegel.  Clough 
translated  it  in  1834,  and  Hardy  has  given  an  interesting 
summary  of  it  in  his  Eastern  iMonachism ; but  neither  the 
text  nor  any  complete  translation  is  readily  accessible,  and  I 
have  therefore  thought  that  this  edition  might  possibly  be 
acceptable  to  those  who  desire  information  respecting  the 
practice  of  Buddhism  in  Ceylon,  where,  as  is  well  pointed 
out  by  Mr.  Childers,  in  his  Pali  Dictionary,  (s.v.  Nibba- 


JRAS.vii.2»2]  § 8i.  The  Admission  and  Ordination  Ceremonies.  395 


nam,  p.  272,  note),  “Buddhism  retains  almost  its  pristine 
purity.” 

With  regard  to  the  transliteration,  I have  used  the  sys- 
tem adopted  (after  Fausboll)  by  iVIr.  Childers  in  bis  Diction- 
ary. In  the  translation  I have  placed  in  italics  the  rubrical 
directions  in  the  text,  and  all  explanations  and  amplifications 
of  the  text  I have  placed  in  square  brackets.  I have  thus 
endeavoured  to  give  a translation  of  the  text  as  it  stands, 
and,  at  the  same  time,  to  set  out  the  ordination  service  fully 
and  completely,  precisely  in  the  form  in  use  in  Ceylon  at 
the  present  time,  as  I have  myself  witnessed  it.  No  one  who 
compares  this  form  with  that  given  in  Article  XV.  of  Hodg- 
son’s “ Literature  and  Religion  of  the  Buddliists  in  Nepaul,” 
can  fail  to  be  struck  -with  the  purity  and  simplicity  of  the 
Ceylon  rite  as  contrasted  with  that  in  use  among  the 
Northern  Buddhists. 

Kaxdy,  9th  January,  1873.  J.  F.  D. 

THE  OEDIXATION  SERVICE. 

Praise  be  to  the  Blessed  One,  the  Holy  One,  to  him  who  has  arrived  at 
the  knowledge  of  all  Truth. 

[The  candidate,  accompanied  by  his  Tutor,  in  the  di-ess 
of  a layman,  but  having  the  yellow  robes  of  a priest  in  liis 
arms,  makes  the  usual  obeisance  and  offering  to  the  President 
of  the  chapter,  and  standing  says,] 

Grant  me  leave  to  speak.  Lord,  graciously  grant  me 
admission  to  deacon’s  orders.  Kneels  down.  Lord,  I pray 
for  admission  as  a deacon.  Again,  lord,  I pray  for  ad- 
mission as  a deacon.  A third  time,  lord,  I pray  for  admis- 
sion as  a deacon.  In  compassion  for  me,  lord,  take  these 
yellow  robes,  and  let  me  be  ordained,  in  order  to  the  de- 
struction of  all  sorrow,  and  in  order  to  the  attainment  of 
Nirvana.  To  be  repeated  three  times.  [The  President  takes 
the  bundle  of  robes.]  In  compassion  for  me,  lord,  give  me 
those  yellow  robes,  and  let  me  be  ordained,  in  order  to  the 
destruction  of  all  sorrow,  and  in  order  to  the  attainment  of 
Nirvana.  To  be  repeated  three  times.  [And  the  President 


396 


V.  The  Order. 


[JRAS.vii.7* 


then  gives  the  bundle  of  robes,  the  yellow  band  of  which  he 
ties  round  the  neck  of  the  candidate,  reciting  the  while  the 
tacapahcakam,  or  formula  of  meditation  on  the  perishable 
nature  of  the  human  body,  as  follows : kesa  loma  nakha 
danta  taco  — taco  danta  nakha  loma  kesa.  Hair  of  the  head, 
hair  of  the  body,  nails,  teeth,  skin  — skin,  teeth,  nails,  hair  of 
the  body,  hair  of  the  head.  The  candidate  then  rises  up,  and 
retires  to  tlrrow  off  the  dress  of  a lajnnan,  and  to  put  on  his 
yellow  robes.  While  changing  his  dress  he  recites  the  fol- 
lowing: In  wisdom  I put  on  the  robes,  as  a protection 
against  cold,  as  a protection  against  heat,  as  a protection 
against  gadflies  and  musquitoes,  Avind  and  sun,  and  the  touch 
of  serpents,  and  to  cover  nakedness,  i.  e.  I wear  them  in  all 
humility,  for  use  only,  and  not  for  ornament  or  show.  Hav- 
ing put  on  the  yellow  robes,  he  returns  to  the  side  of  his 
tutor,  and  says,]  Grant  me  leave  to  speak.  I make  obeisance 
to  my  lord.  Lord,  forgive  me  all  my  faults.  Let  the  merit 
that  I have  gained  be  shared  by  my  lord.  It  is  fitting  to  give 
me  to  share  in  the  merit  gained  by  my  lord.  It  is  good,  it  is 
good.  I share  in  it.  Grant  me  leave  to  speak.  Graciously 
give  me,  lord,  the  tluree  refuges  and  the  precepts.  [He  kneels 
down.]  Lord,  I pray  for  the  refuges  and  the  precepts. 

[The  tutor  gives  the  three  refuges  and  the  ten  precepts 
as  follows,  the  candidate  still  kneeling,  and  repeating  them 
after  him  sentence  by  sentence. 

I. 

THE  THREE  REFUGES. 

I put  my  trust  in  Buddha. 

I put  my  trust  in  the  Law.  ■ 

I put  my  trust  in  the  Priesthood. 

Again  I put  my  trust  in  Buddha. 

Again  I put  my  trust  in  the  Law. 

Again  I put  my  trust  in  the  Priesthood. 

Once  more  I put  my  trust  in  Buddha. 

Once  more  I put  my  trust  in  the  Law. 

Once  more  I put  my  trust  in  the  Priesthood. 


JRAS.vii.823]  § 8i.  The  Admission  and  Ordination  Ceremonies.  397 


II. 

THE  TEN  PRECEPTS  OR  LAWS  OF  THE  PRIESTHOOD. 

Abstinence  from  destroying  life ; 

Abstinence  from  theft ; 

Abstinence  from  fornication  and  all  uncleanness ; 

Abstinence  from  lying ; 

Abstinence  from  fermented  liquor,  spirits  and  strong  drink  which 
are  a hindrance  to  merit ; 

Abstinence  from  eating  at  forbidden  times ; 

Abstinence  from  dancing,  singing,  and  shows ; 

Abstinence  from  adorning  and  beautifying  the  person  by  the  use  of 
garlands,  perfumes  and  unguents ; 

Abstinence  from  using  a high  or  a large  couch  or  seat ; 

Abstinence  from  receiving  gold  and  silver ; 

are  the  ten  means  (of  leading  a moral  life). 

[The  candidate  says,] 

I have  received  these  ten  precepts.  Permit  me.  [He 
rises  up,  and  makes  obeisance  to  his  Tutor.]  Lord,  I make 
obeisance.  Forgive  me  all  my  faults.  May  the  merit  I have 
gained  be  shared  by  my  lord.  Give  me  to  share  in  the  merit 
of  my  lord.  It  is  good,  it  is  good.  I share  in  it. 

[This  completes  the  ordination  of  a deacon,  and  the  can- 
didate retires.] 

The  foregoing  ceremony  is  gone  through  previous  to  the 
ordination  of  a priest  in  all  cases,  even  where  the  canchdate 
has  already  been  admitted  as  a deacon.  If  the  candidate  is 
duly  qualified  for  the  priestly  office,  he  can  proceed  at  once 
from  deacon’s  to  priest’s  orders ; otherwise  he  must  pass  a 
term  of  instruction  as  a deacon : but  a candidate  who  has 
received  deacon’s  orders  must  solicit  them  again,  and  go 
tlirough  the  above  ceremony  when  presented  for  priest’s 
orders. 

The  candidate  being  duly  qualified,  returns  with  his 
tutor,  and  goes  up  to  the  President  of  the  chapter,  presenting 
an  offering,  and  makes  obeisance,  sajdng,] 

Permit  me  to  speak.  Lord,  graciously  grant  me  your 
sanction  and  support.  He  kneels  down.  Lord,  I pray  for 


398 


K The  Order. 


[JRAS.vii.922 


your  sanction  and  support;  a second  time,  lord,  I pray 
for  your  sanction  and  support ; a third  time,  lord,  I pray  for 
your  sanction  and  support.  Lord,  be  my  superior.  This  is 
repeated  three  times.  [The  President  says,]  It  is  well.  [And 
the  candidate  replies,]  I am  content.  This  is  repeated  three 
times.  From  this  day  forth  my  lord  is  my  charge.  I am 
charge  to  my  lord.  [Tliis  vow  of  mutual  assistance]  is 
repeated  three  times. 

[The  candidate  rises  up,  makes  obeisance,  and  retires 
alone  to  the  foot  of  the  assembly,  where  his  alms-bowl  is 
strapped  on  his  back.  His  tutor  then  goes  down,  takes  him 
by  the  hand,  and  brings  him  hack,  placing  him  in  front  of 
the  President.  One  of  the  assembled  priests  stands  up,  and 
places  himself  on  the  other  side  of  the  candidate,  who  thus 
stands  between  two  tutors.  The  tutors  say  to  the  assembly,] 
"With  your  j)ermission,  [and  then  proceed  to  examine  the  can- 
didate as  to  Ins  fitness  to  he  admitted  to  priest’s  orders]. 
Your  name  is  Naga?  It  is  so,  lord.  Your  superior  is  the 
venerable  Tissa?  It  is  so,  lord.  [The  two  tutors  together 
say,]  Praise  he  to  the  Blessed  One,  the  Holy  One,  to  him 
who  has  arrived  at  the  knowledge  of  all  Truth.  [They  then 
recite  the  following  commands  of  Buddha.]  First  it  is  right 
to  appoint  a superior.  When  the  superior  has  been  ap- 
pointed, it  is  right  to  inquire  whether  the  candidate  has 
alms-bowl  and  robes  [which  they  do  as  follows].  Is  this 
your  alms-bowl  ? It  is  so,  lord.  Is  this  the  stole  ? It  is  so, 
lord.  Is  this  the  upper  robe  ? It  is  so,  lord.  Is  this  the 
under  robe  ? It  is  so,  lord.  Go  and  stand  there.  [The  can- 
didate here  retires,  going  backwards  in  a reverential  posture, 
and  stands  at  the  lower  corner  of  the  assembly.  The  tutors 
remain  in  front  of  the  President,  and  one  of  them  says,] 
Priests,  hear  me.  The  candidate  desires  ordination  imder 
the  venerable  Tissa.  Xow  is  the  time  of  the  assembly  of 
priests.  I will  instruct  the  candidate.  [The  tutors  make 
obeisance  to  the  President,  and  go  down  to  the  foot  of  the 
assembly,  and  join  the  candidate,  whom  they  instruct  and 
examine  as  follows.]  Listen,  Xaga.  This  is  the  time  for 
you  to  speak  the  truth,  to  state  what  has  occurred.  When 


JRAS.vii.ioi9]  § 8i,  The  Admission  and  Ordination  Ceremonies.  399 


a.sked  concerning  anything  in  the  midst  of  the  assembly,  if  it 
be  true,  it  is  meet  to  say  so ; if  it  be  not  true,  it  is  meet  to 
say  that  it  is  not.  Do  not  hesitate.  Conceal  nothing.  They 
inqxdre  of  the  candidate  as  follows.  Have  you  any  such  dis- 
eases as  these?  Leprosy?  No,  lord.  Boils?  No,  lord. 
Itch?  No,  lord.  Asthma?  No,  lord.  Epilepsy?  No, 
lord.  Are  you  a human  being?  Yes,  lord.  Are  you  a 
male  ? Yes,  lord.  Are  you  a free  man  ? Yes,  lord.  Are 
you  free  from  debt?  Yes,  lord.  Are  you  exempt  from 
military  service?  Yes,  lord.  Have  you  come  with  the 
permission  of  your  parents  ? Yes,  lord.  Are  you  of  the 
full  age  of  twenty  years?  Yes,  lord.  Are  your  alms-bowl 
and  robes  complete?  Yes,  lord.  What  is  your  name? 
Lord,  I am  called  Naga.  What  is  the  name  of  your  superior? 
Lord,  my  superior  is  called  the  venerable  Tissa.  [The  two 
tutors  here  go  to  the  top  of  the  assembly,  and  make  obeisance 
to  the  President,  and  one  of  them  says,]  Priests,  hear  me. 
The  candidate  desires  ordination  under  the  venerable  Tissa. 
He  has  been  duly  instructed  by  me.  Now  is  the  time  of  the 
assembly  of  priests.  If  the  candidate  is  here,  it  is  right  to 
tell  him  to  approach.  [One  of  the  tutors  says.]  Come 
hither.  [The  candidate  comes  up,  and  stands  between  the 
tutors,  makes  obeisance  to  the  assembly,  and  kneels  down.] 
Priests,  I ask  the  assembly  for  ordination.  Priests,  have 
compassion  on  me,  and  lift  me  up.  A second  time,  lords,  I 
ask  the  assembly  for  ordination ; lords,  have  compassion  on 
me,  and  lift  me  up.  A third  time,  lords,  I ask  the  assembly 
for  ordination.  Lords,  have  compassion  on  me,  and  lift  me 
up.  [The  candidate  rises  up,  and  makes  obeisance.  The 
tutors  say,]  Priests,  hear  me.  This  candidate  desires  ordi- 
nation under  the  venerable  Tissa.  Now  is  the  time  of  the 
assembly  of  priests.  I will  examine  the  candidate  respecting 
the  disqualifications  for  the  priestly  office.  Listen,  Naga, 
This  is  the  time  for  you  to  speak  the  truth,  to  state  what  has 
occurred.  I will  inquire  of  you  concerning  facts.  If  a thing 
is,  it  is  right  to  say  it  is  ; if  a thing  is  not,  it  is  right  to  say  it 
is  not.  Have  you  any  such  diseases  as  these  ? Leprosy  ? 
No,  lord.  Boils?  No,  lord.  Itch?  No,  lord.  Asthma? 


400 


V.  The  Order. 


[JRAS.vii.ni2 


No,  lord.  Epilepsy?  No,  lord.  Are  you  a human  being? 
Yes,  lord.  Are  you  a male  ? Yes,  lord.  Are  you  free  from 
debt  ? Yes,  lord.  Are  you  exempt  from  militar)’-  service  ? 
Yes,  lord.  Have  you  come  with  the  permission  of  your 
parents  ? Yes,  lord.  Are  you  of  the  full  age  of  twenty 
years  ? Yes,  lord.  Are  your  alms-bowl  and  robes  complete  ? 
Yes,  lord.  What  is  your  name  ? Lord,  I am  called  Naga. 
What  is  the  name  of  your  superior  ? My  superior,  lord,  is 
called  the  venerable  Tissa.  [Here  ends  the  examination 
in  the  midst  of  the  assembly,  and  one  of  the  tutors 
reports  the  result  as  follows.]  This  candidate  desires  or- 
dination under  the  venerable  Tissa.  He  is  free  from 
disqualifications.  He  has  his  alms-bowl  and  robes  complete. 
The  canthdate  asks  the  assembly  for  ordination  under  his 
superior  the  venerable  Tissa.  The  assembly  gives  the  can- 
didate ordination  under  his  superior  the  venerable  Tissa. 
If  any  of  the  venerable  assembly  approves  the  ordina- 
tion of  the  candidate  under  the  venerable  Tissa,  let  him  be 
silent ; if  any  objects,  let  him  speak.  A second  time  I state 
this  matter.  Priests,  hear  me.  This  candidate  desires  ordi- 
nation under  the  venerable  Tissa.  He  is  free  from  disquali- 
fications for  the  priestly  office.  His  alms-bowl  and  robes  are 
complete.  The  candidate  asks  the  priesthood  for  ordination 
under  his  superior  the  venerable  Tissa.  The  assembly  gives 
the  candidate  ordination  under  his  superior  the  venerable 
Tissa.  If  any  of  the  venerable  assembly  approve  the  ordina- 
tion of  the  candidate  under  his  superior  the  venerable  Tissa, 
let  him  be  silent;  if  any  objects,  let  Inm  speak.  A third 
time  I state  this  matter.  Priests,  listen.  This  candidate 
desires  ordination  under  the  venerable  Tissa.  He  is  free  from 
disqualifications  for  the  priestly  office.  His  alms-bowl  and 
robes  are  complete.  The  candidate  asks  the  priesthood  for 
ordination  under  his  superior  the  venerable  Tissa.  The 
assembly  gives  the  candidate  ordination  under  his  superior 
the  venerable  Tissa.  If  any  of  the  venerable  assembly  ap- 
proves the  ordination  of  the  candidate  under  his  superior  the 
venerable  Tissa,  let  him  be  silent;  if  any  objects,  let  him 
speak.  [The  two  tutors  here  again  make  obeisance  to  the 


JRAS.vii.i2*]  § 8i.  The  Admission  and  Ordination  Ceremonies.  40 1 


1 


President,  and  say,]  The  candidate  has  received  ordination 
from  the  priesthood  under  liis  superior  the  venerable  Tissa. 
The  assembly  approves  the  resolution:  therefore  it  keeps 
silence.  So  I understand  your  wish. 


§ 82.  THE  SERPENT  WHO  WANTED  TO  BE  A PRIEST. 

I 

Translated  from  the  Maha-Vagga  (i.  63i). 

Now  at  that  time  a certain  serpent  was  distressed  at, 
ashamed  of,  and  loathed  his  state  as  a serpent.  Then  it 
occurred  to  the  serpent  as  follows : 1 

“ By  what  means  can  I gain  release  from  my  state  as  a ji 

serpent,  and  quickly  become  a human  being?”  ( * 

Then  it  occurred  to  the  serpent  as  follows : ' 

“Here,  these  Sakyaputta  monks  are  virtuous,  tranquil,  ^ 

religious,  truthful,  moral,  and  noble.  If  I were  to  retire  from 
the  world  under  these  Sakyaputta  monks,  thus  might  I gain  ^ 

release  from  my  state  as  a serpent,  and  quickly  become  a 
human  being.”  I, 

Then  the  serpent,  in  the  guise  of  a youth,  drew  near  to  ' \ 

the  priests,  and  asked  leave  to  retire  from  the  Avorld  into  the  j 

Order.  And  the  priests  received  him  into  the  Order,  and  T 

ordained  him.  1 

Now  at  that  time  the  serpent  dwelt  with  a certain  priest  | 

in  a cell  on  the  outskirts  of  the  monastery.  And  the  priest  1 

arose  at  the  waning  of  the  night,  and  paced  up  and  down 
under  the  open  sky.  Then  the  serpent,  when  the  priest  had 
gone  out,  felt  safe  and  went  to  sleep;  and  the  whole  cell 
became  filled  with  the  snake,  and  his  coils  hung  out  at  the  L 

windows.  And  the  priest,  wishing  to  enter  the  dwelling,  1 

pushed  open  the  door,  and  saw  the  whole  house  filled  "with 
the  snake,  and  his  coils  hanging  out  at  the  windows.  And  ' , 

when  he  had  seen  tliis,  he  was  frightened  and  shrieked  aloud. 

And  the  other  priests  came  running  up,  and  spoke  to  the  S 

priest  as  follows  : j 

“ Brother,  wherefore  did  you  shriek  ? ” 1 

26 


it 


i 


402 


V.  The  Order. 


[MV.i.63« 


“ Brethren,  this  whole  house  is  filled  with  a snake,  and  his 
coils  hang  out  at  the  windows.” 

Thereupon  the  serpent  awoke  at  the  noise,  and  sat  in 
his  seat.  And  the  priests  spoke  to  him  as  follows : 

“ Who  are  you,  brother  ? ” 

“ Reverend  sirs,  I am  a serpent.” 

“ But  wherefore,  brother,  have  you  behaved  in  this  man- 
ner ? ” 

Then  the  serpent  announced  the  matter  to  the  priests,  and 
the  priests  announced  the  matter  to  The  Blessed  One. 

Then  The  Blessed  One,  on  this  occasion  and  in  this  con- 
nection, having  called  together  the  congregation  of  the  priests, 
spoke  to  the  serpent  as  follows : 

“ You,  verily,  are  a serpent,  and  not  capable  of  growth  in 
this  Doctrine  and  Discipline  ; go  you,  remain  in  your  state  as 
a serpent,  and  keep  fast-day  on  the  fourteenth,  fifteenth,  and 
eighth  day  of  the  half-month ; thus  shall  you  gain  release 
from  your  state  as  a serpent,  and  quickly  become  a human 
being.” 

“ He  says  I am  not  capable  of  growth  in  this  Doctrine  and 
Discipline,”  said  the  serpent,  and  with  tears  and  shrieks  he 
sorrowfully  and  dejectedly  departed. 


§ 83.  THE  BUDDHIST  CONFESSION  OF  PRIESTS. 


§ 83  a.  — Translated  from  the  Maha-Vagga  (ii.  1'). 

Now  at  that  time  The  Buddha,  The  Blessed  One,  was 
dwelling  at  Rajagaha  on  Vulture  Peak.  And  at  that  time 
the  heretical  sect  of  wandering  ascetics  met  together  on  the 
fourteenth,  fifteenth,  and  eighth  day  of  the  half-month,  and 
recited  their  doctrine.  And  the  people  drew  near  to  listen  to 
their  doctrine,  and  conceived  a liking  for  the  heretical  sect 
of  wandering  ascetics,  and  put  faith  in  their  teachings  ; and 
the  heretical  sect  of  wandering  ascetics  gained  adherents. 


§ 83.  The  Buddhist  Confession  of  Priests. 


403 


Now  it  happened  to  Seniya  Bimbisara,  king  of  Magadha, 
being  in  seclusion  and  plunged  in  meditation,  that  a consid- 
eration presented  itself  to  bis  mind,  as  follows : 

“ Here  the  heretical  sect  of  wandering  ascetics  meet  to- 
gether on  the  fourteenth,  fifteenth,  and  eighth  day  of  the 
half-month,  and  recite  their  doctrine.  And  the  people  draw 
near  to  listen  to  their  doctrine,  and  conceive  a liking  for 
the  heretical  sect  of  wandering  ascetics,  and  put  faith  in 
them ; and  the  heretical  sect  of  wandering  ascetics  gain 
adherents.  What  if  now  the  reverend  ones  also  were  to 
meet  together  on  the  fourteenth,  fifteenth,  and  eighth  day  of 
the  half-month.” 

Then  drew  near  Seniya  Bimbisara,  king  of  Magadha,  to 
where  The  Blessed  One  was;  and  having  di-awn  near  and 
greeted  The  Blessed  One,  he  sat  down  respectfully  at  one 
side.  And  seated  respectfully  at  one  side,  Seniya  Bimbisara, 
king  of  Magadha,  spoke  to  The  Blessed  One  as  follows : 

“ Reverend  Sir,  it  happened  to  me,  as  I was  just  now  seated 
in  seclusion  and  plunged  in  meditation,  that  a consideration 
presented  itself  to  my  mind,  as  follows : ‘ Here  the  heretical 
sect  of  wandering  ascetics  meet  together  on  the  fourteenth, 
fifteenth,  and  eighth  day  of  the  half-month,  and  recite  their 
doctrine.  And  the  people  di-aw  near  to  listen  to  their  doc- 
trine, and  conceive  a liking  for  the  heretical  sect  of  wander- 
ing ascetics,  and  put  faith  in  them ; and  the  heretical  sect  of 
wandering  ascetics  gain  adherents.  What  if  now  the  reve- 
rend ones  also  were  to  meet  together  on  the  fourteenth,  fif- 
teenth, and  eighth  day  of  the  half-month?  ’ ” 

Then  The  Blessed  One  enlightened,  incited,  quickened, 
and  gladdened  Seniya  Bimbisara,  king  of  Magadha,  with  a 
doctrinal  discourse.  And  Seniya  Bimbisara,  king  of  Magadha, 
enlightened,  incited,  quickened,  and  gladdened  by  The 
Blessed  One  with  a doctrinal  discourse,  rose  from  his  seat 
and  saluted  The  Blessed  One;  and  keeping  his  right  side 
toward  him,  he  departed. 

Then  The  Blessed  One,  on  this  occasion  and  in  this  con- 
nection, after  he  had  delivered  a doctrinal  discourse,  addressed 
the  priests : 


404 


F.  The  Order. 


[MV.ii.i4 


“ I prescribe,  O priests,  that  ye  meet  together  on  the  four- 
teenth, fifteenth,  and  eighth  day  of  the  half-month.” 

Now  at  that  time  the  priests,  having  understood  that  The 
Blessed  One  had  prescribed  that  they  should  meet  together 
on  the  fourteenth,  fifteenth,  and  eighth  day  of  the  half-month, 
met  together  on  the  fourteenth,  fifteenth,  and  eighth  day  of 
the  half-month,  and  sat  in  silence.  And  the  people  di’ew 
near  to  listen  to  the  Doctrine,  and  were  angered,  anno^-ed, 
and  spoke  indignantly: 

“ How  is  it,  pray,  that  the  Sakyaputta  monks,  when  they 
meet  together  on  the  fourteenth,  fifteenth,  and  eighth  day  of 
the  half-month,  sit  in  silence  like  dumb  hogs  ? Why  should 
they  meet  together,  if  not  to  recite  the  Doctrine  ? ” 

And  the  priests  heard  that  the  people  were  angered, 
annoyed,  and  spoke  indignantly.  And  the  priests  announced 
the  matter  to  The  Blessed  One. 

Then  The  Blessed  One,  on  tliis  occasion  and  in  tliis  con- 
nection, after  he  had  delivered  a doctrinal  discourse,  addressed 
the  priests : 

“I  prescribe,  O priests,  that  when  ye  have  met  together 
on  the  fourteenth,  fifteenth,  and  eighth  day  of  the  half-month, 
ye  recite  the  Doctrine.” 

Now  it  happened  to  The  Blessed  One,  being  in  seclusion 
and  plunged  in  meditation,  that  a consideration  presented 
itself  to  Ills  mind,  as  follows: 

“ What  if  now  I prescribe  that  the  priests  recite  a confes- 
sion [patimokkha]  of  all  those  precepts  which  have  been  laid 
down  by  me ; and  this  shall  be  for  them  a fast-day  duty  ? ” 

Then  The  Blessed  One,  in  the  evening  of  the  day,  rose 
from  his  meditation,  and  on  tliis  occasion  and  in  this  connec- 
tion, after  he  had  delivered  a doctrinal  discourse,  addi-essed 
the  priests: 

“ O priests,  it  happened  to  me,  as  I was  just  now  seated 
in  seclusion  and  plunged  in  meditation,  that  a consideration 
presented  itself  to  my  mind,  as  follows : ‘ What  if  now 
I prescribe  that  the  priests  recite  a confession  of  all  those 
precepts  which  have  been  laid  down  by  me ; and  tliis  shall 
be  for  them  a fast-day  duty  ? ’ I prescribe,  O priests,  that 


MV.ii.32] 


§ 83.  TJie  Buddhist  Confession  of  Priests. 


40s 


ye  recite  a confession.  And  after  tins  manner,  O priests,  is  it 
to  be  recited : 

“ Let  a learned  and  competent  priest  make  announcement 
to  the  congregation,  saying,  ‘ Let  the  reverend  congregation 
bear  me.  To-day  is  the  fast-day  of  the  fifteenth  day  of  the 
half-month.  If  the  congregation  he  ready,  let  the  congrega- 
tion keep  fashday,  and  recite  the  confession.  What  is  the 
first  business  before  the  congregation  ? Venerable  sirs,  the 
proclaiming  of  your  innocency.  I will  recite  the  confession, 
and  let  as  many  of  us  as  are  here  present  listen  carefully  and 
pay  strict  attention.  If  any  one  have  sinned,  let  Ifim  reveal 
the  fact;  if  he  have  not  sinned,  let  him  remain  silent;  by 
your  silence  I shall  know  that  your  reverences  are  innocent. 
But  now,  in  assemblages  like  this,  proclamation  is  made  up  to 
the  third  time,  and  each  one  must  make  confession  as  if 
individually  asked.  But  if,  when  proclamation  up  to  the 
third  time  has  been  made,  any  priest  shall  remember  a sin  and 
not  reveal  it,  it  will  be  a conscious  falsehood.  But  a con- 
scious falsehood,  reverend  sirs,  has  been  declared  by  The 
Blessed  One  to  be  a deadly  sin.  Therefore,  if  a priest  re- 
member having  committed  a sin,  and  desire  again  to  be  pure, 
let  him  reveal  the  sin  he  committed,  and  when  it  has  been 
revealed,  it  shall  be  well  for  him.’  ” 

§ 83  &.  — Eeprinted  from  a paper,  by  J.  F.  Dickson,  M.  A.,  in  the  Journal 
of  the  Royal  Asiatic  Society  for  1875. 

On  the  2nd  of  January,  1874,  being  the  full-moon  day  of 
the  month  Phussa,  I was  permitted,  by  the  kindness  of  my 
friend  Ksewfitiyagala  Unnanse,  to  be  present  at  a chapter  of 
priests  assembled  for  the  recitation  of  the  Patimokkha  or 
office  of  the  confession  of  priests.  The  chapter  was  held 
in  the  Sima  or  consecrated  space  in  the  ancient  Lohapasada, 
or  Brazen  Palace,  in  the  city  of  Anuradhapura,  and  under 
the  shadow  of  the  sacred  Bo-tree,  grown  from  a branch  of  the 
tree  at  Buddha  Gaya,  under  which,  as  tradition  relates,  the 
prince  Siddhartha  attained  to  supreme  Buddhahood.  The 
branch  was  sent  to  Devanampiyatissa,  King  of  Ceylon,  by 
the  Emperor  A9oka,  in  the  year  288  B.  c.,  now  upwards  of 


I 


4o6 


V.  77ie  Order. 


[JRAS.viii.62i’ 


trvo  thousand  years  ago.  It  was  in  this  remarkable  spot, 
under  the  shadow  of  the  oldest  historical  tree,  and  in  probably 
the  oldest  chapter-house  in  the  world,  that  it  was  my  good 
fortune  to  be  present  at  this  service.  The  building  has  none 
of  its  original  magnificence.  The  colossal  stone  pillars  alone 
remain  as  a memorial  of  the  devotion  of  the  kings  and  people 
of  Ceylon  to  the  religion  which  was  taught  them  by  ]\Iahendra, 
the  great  apostle  of  Buddhism.  In  place  of  the  nine  storeys 
which  these  pillars  once  supported,  a few  in  the  centre  are 
now  made  to  carry  a poor  thatched  roof  no  larger  than  that 
of  a cotter’s  hut,  and  hardly  sufficient  to  protect  the  chapter 
from  the  inclemencies  of  the  weather.  Still  there  was  a 
simple  and  imposing  grandeur  in  the  scene.  At  the  back  of 
some  dozen  or  more  of  these  gigantic  pillars  were  stretched 
pieces  of  white  calico,  to  form  the  sides  of  the  room : the 
ceiling  in  like  manner  was  formed  by  stretclung  white  calico 
above  the  pillars  to  conceal  the  shabby  roof,  the  bare  ground 
was  covered  with  clean  mats,  two  lamps  gave  a dim  light,  the 
huge  columns,  grey  with  age,  stood  out  against  the  white 
calico.  At  the  top  of  the  long  room  thus  formed  was  hung  a 
curtain  of  bright  colors,  and  through  a space  left  for  the 
entrance  were  visible,  row  after  row,  the  pillars  of  the  ancient 
palace,  their  broad  shadows  contrasting  with  the  silvery  bright- 
ness of  the  tropical  moon. 

Accompanied  by  a friend,  I went  to  the  chapter-house 
about  seven  o’clock  in  the  evening ; we  were  met  at  the  door 
bv  the  priests,  who  showed  us  to  the  places  prepared  for  us  — 
two  cushions  on  the  floor  at  the  bottom  of  the  room,  at  a 
distance  of  about  two  fathoms  from  the  place  reserved  for  the 
priests.  The  ordinances  of  Buddlia  require  that  aU  persons 
who  are  not  ordained  priests,  free  at  the  time  from  all  liability 
to  ecclesiastical  censure,  shall  keep  at  a distance  of  two  and  a 
half  cubits  from  the  assembled  chapter.  It  was  on  my  point- 
ing out  that  this  was  the  only  direction  of  Buddha  on  the 
subject,  that  the  priests  consented  to  make  an  exception  in  my 
favor,  and  to  break  their  rule  of  meeting  in  secret  conclave. 

After  we  were  seated  the  priests  retired  two  and  two 
together,  each  pair  knelt  dovTi  face  to  face  and  made  confes- 


JRAS.viii.63^]  § 83.  The  Buddhist  Confession  of  Priests.  407 


sion  of  their  faults,  one  to  another,  in  whispers.  Their  con- 
fessions being  ended,  they  took  their  seats  on  mats  covered 
with  white  calico,  in  two  rows  facing  each  other.  The  senior 
priest,  the  seniority  being  reckoned  from  the  date  of  ordina- 
tion, sat  at  the  head  of  one  row,  the  next  in  order  at  the  head 
of  the  opposite  row,  the  third  next  to  the  senior  priest,  and 
so  on  right  and  left  down  the  room.  The  senior  priest  re- 
mained sitting,  the  others  knelt  and  made  obeisance  to  him, 
saying  — 

Permit  me.  Lord,  give  me  absolution  from  all  my  faults 
committed  in  deed,  or  word,  or  thought. 

The  senior  then  says  — 

I absolve  you,  brother.  It  is  good  to  grant  me  absolution. 
All  reply  — 

Permit  me.  Lord,  I absolve  you. 

The  second  in  order  of  seniority  now  resumes  his  seat,  and 
all  his  juniors  kneel  and  receive  and  give  absolution,  saying. 
Permit  me,  etc.,  as  above ; he  then  takes  his  seat,  and  the 
others  kneel  to  him,  and  so  on,  till  no  one  has  a junior  pres- 
ent, that  is  to  say,  if  there  are  thirty  priests  present,  the  senior 
will  receive  obeisance  from  the  twenty-nine  others  together, 
the  second  from  the  twenty-eight,  and  so  on  down  to  the 
twenty-ninth,  who  will  receive  obeisance  from  one.  After 
all  are  seated,  they  fall  together  on  their  knees  and  say  — 

Praise  be  to  the  blessed  one,  the  holy  one,  the  author  of 
all  truth.  (This  is  said  three  times.) 

We  believe  in  the  Blessed  one,  the  holy  one,  the  author  of 
all  truth,  who  has  fully  accomplished  the  eight  kinds  of  super- 
natural knowledge  and  the  fifteen  holy  practices,  who  came 
the  good  journey  which  led  to  the  Buddhahood,  who  knows 
the  universe,  the  unrivalled,  who  has  made  subject  to  him  all 
mortal  beings,  whether  in  heaven  or  in  earth,  the  Teacher  of 
Gods  and  men,  the  blessed  Buddha.  Through  life  till  I reach 
Nirvana  I will  put  my  trust  in  Buddha. 

I worship  continually 

The  Buddhas  of  the  ages  that  are  past. 

And  the  Buddhas  of  the  ages  that  are  yet  to  come, 

And  the  Buddhas  of  this  present  age. 


4o8 


V.  The  Order. 


QRAS.viii.67i 


I have  no  other  Kefuge, 

Buddha  is  the  best  Refuge ; 

By  the  truth  of  these  words 
May  I conquer  and  win  the  victory. 

I bow  my  head  to  the  ground,  and  worship 
The  sacred  dust  of  his  holy  feet. 

If  in  aught  I have  sinned  against  Buddha, 

May  Buddha  forgive  me  my  sin. 

The  Law  was  graciously  preached  hy  Buddha,  its  effects 
are  immediate,  it  is  unlimited  by  time,  it  is  conducive  to  sal- 
vation, it  invites  all  comers,  it  is  a fitting  object  of  contem- 
plation, the  wise  ponder  it  in  their  hearts.  Through  life  till 
I reach  Nirvana  I will  put  my  trust  in  the  Law. 

The  Law  as  it  has  been  in  the  ages  that  are  past. 

The  Law  that  will  be  in  the  ages  that  are  yet  to  come. 
The  Law  as  it  is  in  this  present  age, 

I worship  continually. 

I have  no  other  Refuge, 

The  Law  is  my  best  Refuge ; 

By  the  truth  of  these  words 
May  I conquer  and  win  the  victory. 

I bow  my  head  to  the  ground  and  worship 

The  Law,  the  noble  doctrine  of  the  Tliree  Baskets. 

If  in  aught  I have  sinned  against  the  Law, 

May  the  Law  forgive  me  my  sin. 

Buddha’s  holy  Church,  the  congregation  of  righteous  men 
that  lead  a godly  life,  that  walk  in  the  straight  way,  in  the 
way  of  wisdom,  that  walk  faithfully  in  the  four  paths  of  holi- 
ness, the  eight  orders  of  the  elect,  worthy  of  offerings  from 
afar,  worthy  of  fresh  offerings,  worthy  of  offerings  of  the 
daily  necessaries  of  life,  entitled  to  receive  the  respectful 
salutation  of  joined  hands  raised  in  homage  to  the  forehead, 
tins  holy  Church  produces  merit  which,  like  unto  a rich 
field,  yields  its  increase  for  the  benefit  of  this  world  of  men. 


JRAS.viii.68-] 


§83.  The  Buddhist  Confession  of  Priests.  409 


Through  life  till  I reach  Nirvana  I will  put  my  trust  in  the 
Church. 

The  Church  as  it  has  been  in  the  ages  that  are  past, 

The  Church  as  it  will  be  in  the  ages  that  are  yet  to  come, 
The  Church  as  it  is  in  this  present  age, 

I worship  continually. 

I have  no  other  Refuge, 

The  Church  is  my  noble  Refuge 
By  the  truth  of  these  words 
May  I worship  and  win  the  victory. 

I bow  my  head  to  the  ground  and  worship 
The  Church,  threefold  and  best. 

If  in  aught  I have  sinned  against  the  Church, 

May  the  Church  forgive  me  my  sin. 

Buddha  and  the  Law,  the  Pacceka-buddhas, 

And  the  Church  are  my  lords. 

I am  their  slave. 

May  their  virtues  ever  rest  on  my  head. 

The  three  refuges,  the  three  symbols  and  equanimity. 

And  lastly.  Nirvana, 

Will  I worship  with  bowed  head,  unceasingly. 

Thus  shall  I receive  the  benefit  of  that  threefold  power. 

May  the  three  refuges  rest  on  my  head. 

On  my  head  may  there  rest  the  three  symbols. 

May  peace  rest  on  my  head. 

May  Nirvana  rest  on  my  head. 

I worship  the  Buddhas,  the  all-pitiful. 

The  Law,  the  Pacceka-buddhas  ; 

The  Church  and  the  three  sages 
I worship  with  bowed  head. 

I worship  every  saying 

And  every  word  of  the  Great  Teacher. 

I worship  every  shrine. 

My  spiritual  superior  and  my  tutor. 

By  virtue  of  these  feelings  of  reverence 
May  my  thoughts  be  freed  from  sin. 


410 


F.  The  Order. 


[JRAS.viii.69i 


The  priests  here  rise  from  their  knees  and  resume  their 
seats.  The  senior,  or  some  other  deputed  in  his  stead  to  offi- 
ciate, then  takes  a seat  at  the  top  between  the  two  rows.  The 
interrogatories  are  then  proceeded  with  as  will  be  found  ex- 
plained in  the  following  translation  of  the  Patimokklia.  The 
interrogatories  being  ended,  the  Patimokkha  is  intoned  after 
the  manner  followed  to  this  day  by  the  Roman  Church. 


The  office  for  priestesses  . . . has  been  omitted  in  the 
present  edition,  because  the  order  of  priestesses  is  not  now 
recognized  by  the  orthodox  Buddhists. 

The  text  of  this  edition  is  derived  from  MSS.  in  use  at 
the  iNIalwatte  Monastery  in  Kandy,  and  it  will  be  found 
divided  into  ten  chapters,  as  follows : — 

I.  Interrogatories  relating  to  the  requisites  for  forming 
a chapter. 

II.  The  Introduction. 

III.  The  four  deadly  sins. 

IV.  The  thirteen  faults  involving  temporary  separation 
from  the  priesthood. 

V.  The  two  undetermined  offences. 

VI.  The  thirty  faults  requii’ing  confession  and  absolu- 
tion, and  involving  forfeiture  of  the  article  in  reference  to 
which  the  offence  has  been  committed. 

VII.  The  ninety-two  faults  requiring  confession  and 
absolution. 

VIII.  Four  offences  requiring  confession. 

IX.  The  seventy-five  rules  of  conduct. 

X.  The  seven  rules  for  settling  cases. 

The  whole  is  sometimes  known  as  the  two  hundred  and 
twenty-seven  precepts.  j F D 

HaemoxdswoetHj  Slough,  March  19th,  1875. 


CV.vi.ii]  § 84.  The  Order  receive  Leave  to  Dwell  in  Houses.  41 1 


§ 84.  THE  ORDER  RECEIVE  LEAVE  TO  DWELL  IN 

HOUSES. 

Translated  from  the  CuUa-Vagga  (vi.  1*). 

At  that  time  The  Buddha,  The  Blessed  One,  was  dwelling 
at  Rajagaha  in  Bamboo  Grove,  which  is  in  Kalandakanivapa. 
Now  at  that  time  The  Blessed  One  had  not  given  permis- 
sion to  the  priests  to  use  dwelling-houses.  And  the  priests 
of  his  following  dwelt  wherever  they  coiild,  — in  the  forests, 
at  the  foot  of  trees,  on  the  hills,  in  the  valleys,  in  mountain 
caves,  in  cemeteries,  in  groves  of  trees,  in  open  spaces,  or  in 
heaps  of  straw.  And  they  would  return  early  in  the  morning 
from  their  various  resting-places, — from  the  forests,  from  the 
foot  of  trees,  from  the  hills,  from  the  valleys,  from  the  moun- 
tain caves,  from  the  cemeteries,  from  the  groves  of  trees,  from 
the  open  spaces,  or  from  the  heaps  of  straw,  winning  the 
minds  of  men  with  their  advancing  and  their  retiring,  with 
their  looking  and  their  gazing,  with  their  drawing  in  their 
arms  and  their  stretching  out  their  arms,  and  having  their 
eyes  cast  down,  and  perfect  in  their  deportment. 

Now  at  that  time  a Rajagaha  treasurer  went  early  in  the 
morning  to  the  park.  And  the  Rajagaha  treasurer  saw  those 
priests  as  they  returned  early  in  the  morning  from  their  vari- 
ous resting-places,  — from  the  forests,  from  the  foot  of  trees, 
from  the  hills,  from  the  valleys,  from  the  mountain  caves, 
from  the  cemeteries,  from  the  groves  of  trees,  from  the  open 
spaces,  or  from  the  heaps  of  straw,  winning  the  minds  of  men 
with  their  advancing  and  their  retiring,  with  their  looking 
and  their  gazing,  with  their  drawing  in  their  arms  and  their 
stretching  out  their  arms,  and  having  their  eyes  cast  down, 
and  perfect  in  their  deportment,  — and  when  he  had  seen 
them,  his  mind  was  won.  Then  the  Rajagaha  treasurer  drew 
near  to  where  those  priests  were,  and  ha\dng  dra^vn  near,  he 
spoke  to  those  priests  as  follows : 

“ Reverend  sirs,  if  I were  to  build  some  monastery  cells, 
would  ye  dwell  in  those  my  monastery  cells  ? ” 


412 


V.  The  Order. 


[CV.vi.i'^ 


“ O houseliolcler,  The  Blessed  One  has  not  given  permis- 
sion to  use  monastery  cells.” 

“ In  that  case,  reverend  sirs,  ask  The  Blessed  One  about 
the  matter,  and  announce  to  me  his  answer.” 

“Very  well,  O householder,”  said  those  priests  to  the 
Rajagaha  treasurer  in  assent,  and  drew  near  to  where  The 
Blessed  One  was ; and  having  drawn  near  and  greeted  The 
Blessed  One,  they  sat  down  respectfully  at  one  side.  And 
seated  respectfully  at  one  side,  they  spoke  to  The  Blessed 
One  as  follows: 

“ Reverend  Sir,  a Rajagaha  treasurer  is  desirous  of  build- 
ing some  monastery  cells.  Reverend  Sir,  how  shall  we  act 
in  the  matter?” 

Then  The  Blessed  One,  on  that  occasion,  after  he  had  de- 
livered a doctrinal  discourse,  addressed  the  priests : 

“ O priests,  I permit  places  of  retreat  of  five  different 
kinds ; monastery  cells,  Bengal  houses,  storied  mansions, 
mansions  with  attics,  and  huts.” 

Then  those  priests  drew  near  to  where  the  Rajagaha  treas- 
urer was  ; and  having  drawn  near,  they  spoke  to  the  Rajagaha 
treasurer  as  follows : 

“ O householder.  The  Blessed  One  has  given  permission  to 
use  monastery  cells.  Pray,  suit  your  own  convenience.” 

Then  the  Rajagaha  treasurer  in  one  day  established  sixty 
monastery  cells.  And  the  Rajagaha  treasurer,  having  com- 
pleted those  sixty  monastery  cells,  drew  near  to  where  The 
Blessed  One  was ; and  having  drawn  near  and  greeted  The 
Blessed  One,  he  sat  down  respectfully  at  one  side.  And 
seated  respectfully  at  one  side,  the  Rajagaha  treasurer  spoke 
to  The  Blessed  One  as  follows : 

“ Reverend  Sir,  let  The  Blessed  One  consent  to  take  break- 
fast at  my  house  to-morrow,  together  with  the  congregation  of 
the  priests.” 

And  The  Blessed  One  consented  by  his  silence. 

Then  the  Rajagaha  treasurer,  perceiving  that  The  Blessed 
One  had  given  his  consent,  rose  from  his  seat,  and  saluted 
The  Blessed  One ; and  keeping  his  right  side  toward  Mm,  he 
departed. 


CV.vi.i*]  §84.  The  Order  receive  Leave  to  Dwell  in  Houses.  413 


Then  the  Rajagaha  treasurer,  when  night  was  over,  pre- 
pared excellent  food,  both  hard  and  soft,  and  sent  word  to 
The  Blessed  One: 

“ Reverend  Sir,  breakfast  is  ready.” 

Then  The  Blessed  One,  having  put  on  his  tunic  in  the 
morning,  took  his  bowl  and  his  robes,  and  drew  near  to  where 
the  house  of  the  Rajagaha  treasurer  was;  and  having  drawn 
near,  together  with  the  congregation  of  the  priests,  he  sat  down 
in  the  seat  that  was  spread  for  him.  Then  the  Rajagaha  treas- 
urer served  The  Buddlia  and  the  congregation  of  the  priests 
that  followed  lum  with  excellent  food,  both  hard  and  soft, 
with  his  own  hands,  until  they  were  satisfied,  and  Avould  take 
no  more.  And  when  The  Blessed  One  had  finished  eating, 
and  had  washed  his  bowl  and  liis  hands,  the  Rajagaha  treasurer 
sat  down  respectfully  at  one  side.  And  seated  respectfully  at 
one  side,  he  spoke  to  The  Blessed  One  as  follows : 

“ Reverend  Sir,  I have  built  these  sixty  monasteiy  cells  in 
the  hope  of  merit,  and  in  the  hope  of  heaven.  Reverend  Sir, 
how  shall  I act  in  the  matter  of  these  monastery  cells  ? ” 

“ In  that  case,  O householder,  dedicate  these  sixty  mon- 
astery cells  to  the  Order,  both  present,  and  to  come,  and 
throughout  the  world.” 

“Very  well.  Reverend  Sir,”  said  the  Rajagaha  treasurer 
to  The  Blessed  One  in  assent,  and  dedicated  those  sixty  mon- 
astery cells  to  the  Order,  both  present,  and  to  come,  and 
throughout  the  world. 

Then  The  Blessed  One  gave  thanks  to  the  Rajagaha  treas- 
urer in  the  following  stanzas  : — 

“ The  cold,  the  heat,  it  beateth  back. 

And  ravenous  beasts  of  every  sort. 

The  snakes  that  creep,  the  gnats  that  bite. 

The  winter’s  cold,  the  heavy  rains  ; 

And  when  the  dreaded,  torrid  winds 
Spring  up,  they,  too,  are  beaten  back. 

“ A place  for  refuge,  and  for  ease, 

To  meditate,  and  insight  gain. 

Are  monasteries,  best  of  gifts. 

And  of  The  Buddha  highly  praised. 


414 


V.  The  Order. 


[CV.vi.i5 


“ Therefore,  if  any  man  is  wise, 

And  cherisheth  his  weal  at  heart, 

Then  monasteries  let  him  build, 

And  lodge  therein  the  erudite. 

“ Let  food  to  eat,  and  also  drink. 

And  clothes,  and  bedding  in  full  store, 

Be  given  to  the  holy  men. 

By  him  with  a believing  heart. 

“ To  him  the  Doctrine  they  shall  teach, 

And  all  his  miseries  put  to  flight ; 

And  he,  when  once  he  sees  the  truth. 

Depraved  no  more.  Nirvana  gains.” 

Then  The  Blessed  One,  having  given  thanks  to  the 
Rajagaha  treasurer  in  the  foregoing  stanzas,  rose  from  his 
seat  and  departed. 


§ 85.  RESIDENCE  DURING  THE  RAINY  SEASON. 

§ 85  a.  — Translated  from  the  Maha-Vagga  (iii.  l^). 

At  that  time  The  Buddha,  The  Blessed  One,  was  dwell- 
ing at  Rajagaha  in  Bamboo  Grove,  which  is  in  Kalanda- 
kanivapa.  Now  at  that  time  residence  during  the  rainy 
season  had  not  been  prescribed  for  the  priests  by  The  Blessed 
One.  And  the  priests  went  about  on  their  wanderings,  both 
in  the  cold  season,  and  in  the  hot  season,  and  in  the  rainy 
season.  And  the  people  were  angered,  annoyed,  and  spoke 
indignantly : 

“ Pray,  why  should  the  Sakyaputta  monks  go  about  on 
their  wanderings  both  in  the  cold  season,  and  in  the  hot  sea- 
son, and  in  the  rainy  season,  and  crush  the  green  grass,  and 
injure  beings  having  but  one  of  the  organs  of  sense,  and  bring 
to  destruction  many  small  animals?  Verily,  the  followers  of 
heretical  sects,  possessing  but  a poorly  expounded  doctrine, 
must  lie  by  and  compose  themselves  for  residence  during  the 
rainy  season.  Verily,  the  birds  must  make  their  nests  in  the 


§ 85.  Residence  during  the  Rainy  Season. 


415 


tops  of  the  trees,  and  lie  by  and  compose  themselves  for  resi- 
dence during  the  rainy  season.  But  these  Sakyaputta  monks 
go  about  on  their  wanderings,  both  in  the  cold  season,  and  in 
the  hot  season,  and  in  the  rainy  season,  and  crush  the  green 
grass,  and  injure  beings  having  but  one  of  the  organs  of  sense, 
and  bring  to  destruction  many  small  animals.” 

And  the  priests  heard  that  the  people  were  angered, 
annoyed,  and  were  speaking  indignantly ; and  the  priests 
brought  the  matter  to  the  notice  of  The  Blessed  One. 

Then  The  Blessed  One,  on  this  occasion  and  in  this  con- 
nection, after  he  had  delivered  a doctrinal  discourse,  addressed 
the  priests  as  follows  : 

“ I prescribe,  O priests,  that  ye  enter  upon  residence.” 
Then  it  occurred  to  the  priests  as  follows : 

“ At  what  time,  pray,  ought  residence  to  begin  ? ” And 
they  brought  the  matter  to  the  notice  of  The  Blessed  One. 

“ I prescribe,  O priests,  that  ye  enter  upon  residence  at 
the  time  of  the  annual  rains.” 

Then  it  occurred  to  the  priests  as  follows : 

“ How  many,  pray,  are  the  days  for  beginning  residence  ? ” 
And  they  brought  the  matter  to  the  notice  of  The  Blessed 
One. 

“ There  are  two  days,  O priests,  on  which  to  begin  resi- 
dence, an  earlier  and  a later.  The  earlier  one  is  the  day  after 
the  full  moon  in  the  month  Asalhi,  and  the  later  is  one  month 
after  the  full  moon  in  the  month  Asalhi.  These,  O priests, 
are  the  two  days  for  beginning  residence.” 

And  at  that  time  the  band  of  six  priests  entered  upon 
residence,  and  in  the  midst  of  their  residence  they  went  about 
on  their  wanderings.  And  the  people  were  angered,  annoyed, 
and  spoke  indignantly : 

“ Pray,  why  should  the  Sakyaputta  monks  go  about  on  their 
wanderings,  both  in  the  cold  season,  and  in  the  hot  season,  and 
in  the  rainy  season,  and  crush  the  green  grass,  and  injure  be- 
ings having  but  one  of  the  organs  of  sense,  and  bring  to 
destruction  many  small  animals  ? Verily,  the  followers  of 
heretical  sects,  possessing  but  a poorly  expounded  doctrine, 
must  lie  by  and  compose  themselves  for  residence  during  the 


4i6 


F.  The  Order. 


[MV.iii.3i 


rainy  season.  Verily,  the  birds  must  make  their  nests  in  the 
tops  of  the  trees,  and  lie  by  and  compose  themselves  for  resi- 
dence during  the  rainy  season.  But  these  Sakyaputta  monks 
go  about  on  their  wanderings  in  the  cold  season,  and  in  the 
hot  season,  and  in  the  rainy  season,  and  crush  the  green  grass, 
and  injure  beings  having  hut  one  of  the  organs  of  sense,  and 
bring  to  destruction  many  small  animals.” 

And  the  priests  heard  that  the  people  were  angered,  an- 
noyed, and  spoke  indignantly ; and  those  that  were  moderate 
were  angered,  annoyed,  and  spoke  indignantly : 

“ Pray,  why  should  the  band  of  six  priests,  having  once 
entered  upon  residence,  go  about  on  their  wanderings  in  the 
midst  of  the  season  for  residence  ? ” And  they  brought  the 
matter  to  the  notice  of  The  Blessed  One. 

Then  The  Blessed  One,  on  this  occasion  and  in  this  con- 
nection, after  he  had  delivered  a doctrinal  discourse,  ad- 
dressed the  priests: 

“ O priests,  it  is  not  allowed  that  ye  go  about  on  your 
wanderings  after  having  once  entered  upon  residence,  and 
not  having  finished  either  the  former  or  the  latter  period  of 
three  months.  If  any  one  go  about  on  his  wanderings,  he 
shall  be  guilty  of  a misdemeanor.” 

§ 85  b.  — Translated  from  the  Maha-Yagga  (iv.  li*). 

“ I prescribe,  O priests,  that  at  the  end  of  residence,  the 
priests  shall  invite  criticism  in  respect  to  three  points  ; what 
has  been  seen,  or  heard,  or  suspected.  Thus  shall  ye  live  in 
accord  vdth  one  another,  and  be  released  from  your  offences, 
and  keep  the  rules  of  discipline  before  your  eyes.  And  after 
this  manner,  O priests,  shall  ye  invite  criticism  : By  a learned 
and  competent  priest  shall  the  motion  be  brought  before  the 
congregation : 

“ ‘ Reverend  sirs,  let  the  congregation  hear  me  ! This  is 
the  day  of  inviting  criticism.  If  the  congregation  is  ready, 
let  the  congregation  invite  criticism.’ 

“ Then  the  senior  priest,  throwing  his  cloak  over  one 
shoulder,  squatting  on  the  ground,  and  holcUng  forth  Ins 
joined  hands,  shall  say  to  the  congregation  of  the  priests : 


MV.iv.ii^]  § 85.  Residence  dtiring  the  Rainy  Season. 


417 


“ ‘ Brethren,  I invite  the  criticism  of  the  congregation 
with  respect  to  what  has  been  seen,  or  heard,  or  suspected. 
Let  the  venerable  brethi-en  have  compassion  and  speak,  and 
when  I have  seen  my  offence,  I will  atone  for  it.  Bretliren, 
a second  time  ...  a third  time  I invite  the  criticism  of  the 
congregation  with  respect  to  what  has  been  seen,  or  heard, 
or  suspected.  Let  the  venerable  brethren  have  compassion 
and  speak,  and  when  I have  seen  my  offence,  I will  atone 
for  it.’ 

“ Then  each  junior  priest,  throwing  his  cloak  over  one 
shoulder,  squatting  on  the  ground,  and  holding  forth  his 
joined  hands,  shall  say  to  the  congregation  of  the  priests: 

“ ‘ Reverend  sirs,  I invite  the  criticism  of  the  congregation 
with  respect  to  what  has  been  seen,  or  heard,  or  suspected. 
. . . Reverend  sirs,  a second  time  ...  a third  time  I invite 
the  criticism  of  the  congregation  with  respect  to  what  has 
been  seen,  or  heard,  or  suspected.  Let  the  venerable  brethren 
have  compassion  and  speak,  and  when  I have  seen  my  offence, 
I will  atone  for  it.’  ” 


§ 86.  THE  MENDICANT  IDEAL. 

Translated  from  the  SainyuttarNikaya  (xvi.  3^). 

Thus  have  I heard. 

On  a certain  occasion  The  Blessed  One  was  dwelling  at 
Savatthi  in  Jetavana  monastery  in  Anathapindika’s  Park. 
And  there  The  Blessed  One  addressed  the  priests : 

“ Priests,”  said  he. 

“ Lord,”  said  the  priests  to  The  Blessed  One  in  reply. 

And  The  Blessed  One  spoke  as  follows  : 

“ Take  pattern  by  the  moon,  O priests,  when  ye  go  a-beg- 
ging. Hold  aloof,  O priests,  both  in  body  and  in  mind,  never 
weary  your  welcome,  nor  be  impudent  to  your  benefactors. 

“Just  as  a man,  O priests,  would  regard  a dilapidated 
well,  or  a rugged  mountain,  or  a river  difficult  to  ford,  and 
hold  aloof  both  in  body  and  in  mind,  in  exactly  the  same 
27 


4i8 


F.  The  Order. 


[S.xvi-3S 


way,  O priests,  take  pattern  by  the  moon  when  ye  go  a-beg- 
ging, hold  aloof  both  in  body  and  in  mind,  never  weary  your 
welcome,  nor  be  impudent  to  your  benefactors. 

“ Kassapa,  O priests,  takes  pattern  bj*  the  moon  when  he 
goes  a-begging.  He  holds  aloof  both  in  body  and  in  mind, 
never  wearies  his  welcome,  nor  is  impudent  to  his  bene- 
factors. 

“ '\\Tiat  do  you  say  to  this,  O priests  ? What  sort  of  a 
priest  is  worthy  to  go  a-begging  ? ” 

“ Reverend  Sir,  our  beliefs  derive  from  The  Blessed  One, 
have  The  Blessed  One  for  their  guide  and  their  authority. 
Pray,  Reverend  Sir,  let  the  answer  to  this  find  expression  in 
the  mouth  of  The  Blessed  One.  Anytliing  the  priests  hear 
from  The  Blessed  One  wdl  be  kept  in  mind.” 

Then  The  Blessed  One  waved  his  hand  in  the  air : “ Just 
as  my  hand,  O priests,  is  not  caught,  nor  seized,  nor  held  fast 
by  the  air,  in  exactly  the  same  way,  O priests,  when  the  mind 
of  a priest  who  goes  a-begging  is  not  caught,  nor  seized,  nor 
held  fast,  and  when,  willing  that  they  should  gain  who  wish 
for  gain,  and  that  they  should  acquire  merit  who  wish  to  ac- 
quire merit,  he  is  as  delighted  and  pleased  with  the  gains  of 
others  as  with  his  own,  such  a priest,  O priests,  is  worthy  to 
go  a-begging. 

“ The  mind  of  Kassapa,  O priests,  when  he  goes  a-begging 
is  not  caught,  nor  seized,  nor  held  fast,  and  willing  that  they 
should  gain  who  wish  for  gain,  and  that  they  should  acquire 
merit  who  wish  to  acquire  merit,  he  is  as  delighted  and  pleased 
with  the  gains  of  others  as  with  his  own. 

“ What  do  you  say  to  this,  O priests  ? What  sort  of  a 
priest  is  an  unworthy  teacher  of  the  Doctrine  ? And  what 
sort  of  a priest  is  a worthy  teacher  of  the  Doctrine  ? ” 

“ Reverend  Sir,  our  beliefs  derive  from  The  Blessed  One, 
have  The  Blessed  One  for  their  guide  and  their  authority. 
Pray,  Reverend  Sir,  let  the  meaning  of  this  saj-ing  find  ex- 
pression in  the  mouth  of  The  Blessed  One.  Anjdhing  the 
priests  hear  from  The  Blessed  One  will  be  kept  in  mind.” 

“ Then  listen,  0 priests,  and  pay  strict  attention,  and  I 
will  speak.” 


S.xvi.3i=] 


§ 86.  The  Mendicant  Ideal. 


419 


“ Yes,  Reverend  Sir,”  said  the  priests  to  The  Blessed  One 
in  assent. 

And  The  Blessed  One  spoke  as  follows : 

“ Any  priest,  O priests,  who  in  teaching  the  Doctrine  to 
others  thinks  as  follows : ‘ O that  they  may  hear  from  me 
the  Doctrine  ! and  be  won  over  by  what  they  hear,  and  mani- 
fest delight  towards  me,’  such  a priest,  O priests,  is  an  unwor- 
thy teacher  of  the  Doctrine. 

“ Any  priest,  O priests,  who  in  teaching  the  Doctrine  to 
others  tliinks  as  follows  : ‘ The  Doctrine  has  been  well  taught 
by  The  Blessed  One,  avails  even  in  the  present  life,  is  imme- 
diate in  its  results,  is  inviting  and  conducive  to  salvation,  and 
may  be  mastered  by  any  intelligent  man  for  himself.  O that 
they  may  hear  from  me  the  Doctrine,  and  be  enlightened  by 
what  they  hear,  and  as  a result  of  their  enlightenment  begin 
to  act  accordingly ! ’ and  thus  teaches  the  Doctrine  to  others 
because  of  that  Doctrine’s  intrinsic  goodness,  and  because  of 
compassion,  mercy,  and  kindness,  such  a priest,  O priests,  is  a 
worthy  teacher  of  the  Doctrine. 

“ Kassapa,  O priests,  in  teaching  the  Doctrine  to  others, 
thinks  as  follows : ‘ The  Doctrine  has  been  well  taught  by 
The  Blessed  One,  is  of  advantage  even  in  the  present  life,  is 
immediate  in  its  results,  is  inviting  and  conducive  to  salvation, 
and  may  be  mastered  by  any  intelligent  man  for  himself.  O 
that  they  may  hear  from  me  the  Doctrine,  and  be  enlightened 
by  what  they  hear,  and  as  a result  of  their  enlightenment  be- 
gin to  act  accordingly ! ’ and  thus  teaches  the  Doctrine  to  oth- 
ers because  of  that  Docti'ine’s  intrinsic  goodness,  and  because 
of  compassion,  mercy,  and  kindness. 

“ I will  admonish  you,  O priests,  by  the  example  of  Kas- 
sapa, or  by  that  of  any  one  who  may  resemble  Kassapa,  and 
when  you  have  been  admonished,  begin  to  act  accordingly.” 


420 


F.  The  Order. 


[Mil.264» 


§ 87.  THE  VALUE  OF  TRAIXING  IN  RELIGION. 

Translated  from  the  Milindapanha  (264®). 

“ Bhante  Nagasena,  you  priests  say,  ‘If  a la}Tiian  reach 
saintship,  there  are  two  courses  open  to  him,  and  none  other : 
on  the  self-same  day  he  either  retires  from  the  world  or 
passes  into  Nirvana;  he  cannot  wait  until  the  morrow.’  Now 
if,  bhante  Nagasena,  he  should  not  succeed  in  obtaining  either 
professor  or  preceptor,  or  bowl  and  robes  on  that  day,  would 
that  man  who  had  reached  saintship  retire  from  the  world 
without  any  assistance  ? or  would  he  wait  until  another  day  ? 
or  would  some  other  saint  come  by  magical  power  and  receive 
him  into  the  Order  ? or  would  he  pass  into  Nirvana  ? ” 

“ Your  majesty,  this  lajunan  who  had  attained  to  saintsliip, 
would  not  retire  from  the  world  without  assistance,  or  if  he 
did  so,  he  would  be  guilty  of  theft,  nor  could  he  wait  for  an- 
other day ; and  whether  any  one  who  had  attained  to  saint- 
ship came  or  not,  he  would  pass  into  Nirvana  that  self-same 
day.” 

“ In  that  case,  bhante  Nagasena,  saintship  has  forfeited  aU 
claim  to  be  a quiet  haven,  if  it  slaughters  its  possessor.” 

“Your  majesty,  inferiority  is  characteristic  of  a lajunan; 
and  it  is  through  tliis  characteristic  inferiority  and  weakness 
that  a householder,  when  he  has  attained  to  saintslup,  on  the 
seK-same  day  either  retires  from  the  world  or  passes  into  Nir- 
vana ; and  tliis  weakness,  your  majesty,  is  not  a fault  of  saint- 
ship, it  is  a fault  belonging  to  the  lay  state.  Just  as  food,  your 
majesty,  sustains  the  vital  force,  and  preserves  the  life  of  aU 
beings,  but  kUls,  through  its  indigestibility,  any  one  who  has 
a poor  stomach  and  a slow  and  weak  digestion,  yet  this  weak- 
ness of  digestion  is  not  the  fault  of  the  food,  but  the  fault  of 
the  stomach ; in  exactly  the  same  way,  your  majesty,  it  is 
through  his  characteristic  weakness  and  inferiority  that  a 
householder,  when  he  has  attained  to  saintsliip,  on  the  self- 
same day  either  retires  from  the  world  or  passes  into  Nirvana  ; 
and  this  characteristic  weakness,  your  majesty,  is  not  a fault 


Mil.26s*-]  § 87.  The  Value  of  Training  in  Religion. 


421 


of  saintsliip,  it  is  a fault  belonging  to  the  lay  state.  Or, 
again,  your  majesty,  as  a small  stalk  of  grass  ^11  break  and 
double  over  if  a heavy  stone  be  placed  upon  it ; in  exactly  the 
same  way,  your  majesty,  a layman  who  has  attained  to  saint- 
sliip,  cannot,  so  long  as  he  remains  a layman,  sustain  saintship, 
but  on  the  self-same  day  he  either  retires  from  the  world  or 
passes  into  Nirvana.  Or,  again,  your  majesty,  just  as  a man 
who  is  weak,  feeble,  of  low  extraction,  and  of  few  meritorious 
works,  if  he  succeeds  to  a large  kingdom,  falls  at  once,  per- 
ishes, and  breaks  down,  and  proves  unable  to  sustain  princely 
power  ; in  exactly  the  same  way,  your  majesty,  a layman  who 
has  attained  to  saintship,  cannot,  so  long  as  he  stays  a lay- 
man, sustain  saintship.  For  this  reason,  then,  on  the  self- 
same day  he  either  retires  from  the  world  or  passes  into 
Nirvana.” 

“ Well  done,  bhante  Nagasena ! Thus  it  is,  and  you  have 
my  assent.” 


§ 88.  THE  COLORLESS  LIFE. 

Translated  from  the  Milindapauha  (76^*). 

Said  the  king,  “ Bhante  Nagasena,  what  is  the  clijBference 
between  one  who  has  passion  and  one  who  is  free  from 
passion  ? ” 

“ Your  majesty,  the  one  clings,  the  other  does  not  cling.” 

“ Bhante,  what  do  you  mean  by  ‘ clings  ’ and  ‘ does  not 
cling’?” 

“ Your  majesty,  the  one  covets,  the  other  does  not  covet.” 
“ Bhante,  this  is  the  way  I look  at  the  matter : both  he 
who  has  passion  and  he  who  is  free  from  passion  have  the 
same  wish,  that  his  food,  whether  hard  or  soft,  should  be 
good;  neither  wishes  for  what  is  bad.” 

“ Your  majesty,  he  that  is  not  free  from  passion  experi- 
ences both  the  taste  of  that  food,  and  also  passion  due  to  that 
taste ; while  he  who  is  free  from  passion  experiences  the  taste 
of  that  food,  but  no  passion  due  to  that  taste.” 

“ You  are  an  able  man,  bhante  Nagasena.” 


422 


V,  The  Order. 


[S.xxii.ii8 


§89.  CAN  THE  SAINT  SUFFER? 

Translated  from  the  Sarny utta-Nikaya  (xxii.  fis). 

^‘And  liow,  O householder,  is  one  wretched  of  body  but 
not  wretched  of  mind? 

“ W e may  have,  O householder,  a learned  and  noble  dis- 
ciple, who  is  a follower  of  noble  disciples,  conversant  with 
the  Noble  Doctrine,  disciplined  in  the  Noble  Doctrine,  a fol- 
lower of  good  people,  conversant  with  the  Doctrine  held  by 
good  people,  disciplined  in  the  Doctrine  held  by  good  people. 
He  does  not  consider  form  in  the  light  of  an  Ego  — neither 
the  Ego  as  possessing  form,  nor  form  as  comprised  in  the  Ego, 
nor  the  Ego  as  comprised  in  form  — and  is  thus  not  possessed 
with  the  idea,  ‘ I am  form ; form  belongs  to  the  I.’  And  not 
being  possessed  with  the  idea,  ‘ I am  form ; form  belongs  to 
the  I,’  when  form  alters  and  changes,  the  alteration  and 
change  of  form  do  not  cause  sorrow,  lamentation,  grief,  and 
despair  to  arise  in  him. 

“ He  does  not  consider  sensation  . . . perception  . . . the 
predispositions  . . . consciousness  in  the  light  of  an  Ego  — 
neither  the  Ego  as  possessing  consciousness,  nor  consciousness 
as  comprised  in  the  Ego,  nor  the  Ego  as  comprised  in  con- 
sciousness — and  is  thus  not  possessed  with  the  idea,  ‘ I am 
consciousness ; consciousness  belongs  to  the  I.’  And  not 
being  possessed  with  the  idea,  ‘ I am  consciousness ; con- 
sciousness belongs  to  the  I,’  when  consciousness  alters  and 
changes,  the  alteration  and  change  of  consciousness  do  not 
cause  sorrow,  lamentation,  grief,  and  despair  to  arise  in  him. 

“ Thus,  O householder,  is  one  wretched  of  body  but  not 
wretched  of  mind.” 

Thus  spake  the  venerable  Sariputta,  and  the  delighted 
householder  Nakulapita  applauded  the  speech  of  the  vener- 
able Sariputta. 


Mil73"'] 


§90.  The  Body  is  an  open  Sore. 


423 


§ 90.  THE  BODY  IS  AN  OPEN  SORE. 

Translated  from  the  Milindapanha  (73^^). 

Said  the  king,  “ Bhante  Nagasena,  are  they  who  have 
retired  from  the  world  fond  of  their  bodies?” 

“No,  your  majesty,  they  who  have  retired  from  the  world 
are  not  fond  of  their  bodies.” 

“ Then  why,  bhante,  do  you  indulge  your  body,  and  lavish 
attention  on  it  ? ” 

“ Pray,  your  majesty,  have  you  ever  at  any  time  been  hit 
in  battle  by  an  arrow  ? ” 

“Yes,  bhante;  I have.” 

“And  was  the  wound,  your  majesty,  anointed  with  oint- 
ment, smeared  with  oil,  and  bandaged  with  a strip  of  fine  cloth  ? ” 

“Yes,  bhante.  It  was  anointed  with  ointment,  smeared 
with  oil,  and  bandaged  with  a strip  of  fine  cloth.” 

“ Pray,  your  majesty,  were  you  fond  of  that  wound,  that 
you  anointed  it  with  ointment,  smeared  it  with  oil,  and  ban- 
daged it  with  a strip  of  fine  cloth  ? ” 

“ No,  bhante.  I was  not  fond  of  my  wound ; but  it  was  in 
order  that  my  flesh  might  heal  that  I anointed  it  with  oint- 
ment, smeared  it  with  oil,  and  bandaged  it  with  a strip  of  fine 
cloth.” 

“ In  exactly  the  same  way,  your  majesty,  they  who  have 
retired  from  the  world  are  not  fond  of  their  bocHes  ; but,  with- 
out being  attached  to  them,  they  take  care  of  their  bodies  in 
order  to  advance  in  the  religious  life.  The  body,  your  majesty, 
has  been  likened  to  a wound  by  The  Blessed  One ; and,  there- 
fore, they  who  have  retired  from  the  world  take  care  of  their 
bodies  as  though  they  were  wounds,  without  thereby  becoming 
attached  to  them.  And  The  Blessed  One,  your  majesty,  has 
spoken  as  follows : 

“ ‘ This  monstrous  wound  hath  outlets  nine, 

A damp,  wet  skin  doth  clothe  it  o’er ; 

At  every  point  this  unclean  thing 
Exudeth  nasty,  stinking  smells.’  ” 

“You  are  an  able  man,  bhante  Nagasena.” 


424 


K The  Order. 


[A.iii.iS 


§91.  HEAVEN  NOT  THE  HIGHEST  GOOD. 

Translated  from  the  Anguttara-Nikaya  (iii.  18). 

“ If  wandering  ascetics,  O priests,  members  of  another 
sect,  were  to  say  to  you,  ‘ Sirs,  is  it  in  order  to  be  reborn  in 
the  world  of  the  gods  that  the  monk  Gotama  leads  a holy 
life  ? ’ would  ye  not,  O priests,  if  that  question  were  put  to 
you,  be  distressed  at,  ashamed  of,  and  loathe  the  idea  ? ” 

“Yes,  Reverend  Sir.” 

“ So  it  appears,  O priests,  that  ye  are  distressed  at,  ashamed 
of,  and  loathe  the  idea  of  life  in  heaven,  heavenly  beauty, 
heavenly  happiness,  heavenly  glory ; that  ye  are  distressed  at, 
ashamed  of,  and  loathe  the  idea  of  heavenly  power.  But  much 
more,  O priests,  should  ye  be  distressed  at,  ashamed  of,  and 
loathe  doing  evil  with  the  body ; be  distressed  at,  ashamed  of, 
and  loathe  doing  evil  with  the  voice ; be  distressed  at,  ashamed 
of,  and  loathe  doing  evil  with  the  mind.” 


§ 92.  THE  SAINTS  SUPERIOR  TO  THE  GODS. 

Translated  from  the  AnguttararNikaya  (iii.  37). 

In  former  times,  O priests,  Sakka,  the  leader  of  the  gods, 
was  admonisliing  the  Gods  of  the  Suite  of  the  Thirty-three, 
and  on  that  occasion  pronounced  the  following  stanza : 

“ Come,  tell  me,  where ’s  the  man  like  me, 

The  fourteenth  day,  the  fifteenth  day, 

And  eke  the  eighth  of  each  half-month, 

To  celebrate  as  days  of  fast, 

And  keep  the  vows,  in  number  eight, 

Through  all  the  months  of  residence ! ” 

Now  this  stanza,  O priests,  which  was  sung  by  Sakka,  the 
leader  of  the  gods,  was  inapposite,  not  apposite,  ill-spoken,  not 
well-spoken.  And  why  do  I say  so  ? Because  Sakka,  the  leader 


A.iii.37]  § 92.  The  Saints  Superior  to  the  Gods.  425 

of  the  gods,  O priests,  was  not  free  from  passion,  was  not  free 
from  hatred,  was  not  free  from  infatuation.  But  that  priest, 
O priests,  who  is  a saint,  who  has  lost  all  depravity,  who  has 
led  the  holy  life,  who  has  done  what  it  behooved  him  to  do, 
who  has  laid  aside  the  burden,  who  has  achieved  the  supreme 
good,  who  has  destroyed  every  fetter  that  binds  him  to  exist- 
ence, who  is  released  by  perfect  knowledge,  such  a priest, 
O priests,  can  truly  say, 

“ Come,  tell  me  where ’s  the  man  like  me. 

The  fourteenth  day,  the  fifteenth  day. 

And  eke  the  eighth  of  each  half-month. 

To  celebrate  as  days  of  fast. 

And  keep  the  vows,  in  number  eight. 

Through  all  the  months  of  residence ! ” 

And  why  do  I say  so  ? Because  that  priest,  O priests,  is  free 
from  passion,  is  free  from  hatred,  is  free  from  infatuation. 

In  former  times,  O priests,  Sakka,  the  leader  of  the  gods, 
was  admonishing  the  Gods  of  the  Suite  of  the  Thirty-three, 
and  on  that  occasion  pronounced  the  following  stanza : 

“ Come,  tell  me  where ’s  the  man  like  me. 

The  fourteenth  day,  the  fifteenth  day, 

And  eke  the  eighth  of  each  half- month. 

To  celebrate  as  days  of  fast. 

And  keep  the  vows,  in  number  eight. 

Through  all  the  months  of  residence ! ” 

Now  this  stanza,  O priests,  which  was  sung  by  Sakka,  the 
leader  of  the  gods,  was  inapposite,  not  apposite,  ill-spoken,  not 
well-spoken.  And  why  do  I say  so?  Because  Sakka,  the 
leader  of  the  gods,  O priests,  is  not  released  from  birth,  old 
age,  death,  sorrow,  lamentation,  misery,  grief,  and  despair; 
in  short,  he  is  not  released  from  misery.  But  that  priest, 
O priests,  who  is  a saint,  who  has  lost  all  depravity,  who  has 
led  the  holy  life,  who  has  done  what  it  behooved  him  to  do, 
who  has  laid  aside  the  burden,  who  has  achieved  the  supreme 
good,  who  has  destroyed  every  fetter  that  binds  him  to  exist- 
ence, who  is  released  by  perfect  knowledge,  such  a priest, 
O priests,  can  truly  say, 


426 


V.  The  Order. 


[A.iii.37 


“ Come,  tell  me  where ’s  the  man  like  me, 

The  fourteenth  day,  the  fifteenth  day. 

And  eke  the  eighth  of  each  half-month. 

To  celebrate  as  days  of  fast. 

And  keep  the  vows,  in  number  eight. 

Through  all  the  months  of  residence  ! ” 

And  why  do  I say  so?  Because  that  priest,  O priests,  is 
released  from  birth,  old  age,  death,  sorrow,  lamentation,  mis- 
ery, grief,  and  despair ; in  short,  he  is  released  from  misery. 


§ 93.  THE  ANGER-EATING  DEMON. 

Translated  from  the  Sainyutta-Nikaya  (xi.  3.2i). 

Thus  have  I heard. 

On  a certain  occasion  The  Blessed  One  was  dwelling  at 
Savatthi  in  Jetavana  monastery  in  Anathapindika’s  Park. 
And  there  The  Blessed  One  addressed  the  priests: 

“ Priests ! ” said  he. 

“ Lord ! ” said  the  priests  in  reply. 

And  The  Blessed  One  spoke  as  follows : 

Once  upon  a time,  O priests,  a certain  sickly-looking 
and  decrepit  demon  took  his  seat  on  the  throne  of  Sakka, 
the  leader  of  the  gods.  And  the  Gods,  O priests,  of  the 
Suite  of  the  Thirty-three,  were  angered,  annoyed,  and  spoke 
indignantly : “ O wonderful  is  it ! O marvellous  is  it ! 
Here  this  sickly-looking  and  decrepit  demon  has  taken 
his  seat  on  the  throne  of  Sakka,  the  leader  of  the  gods ! ” 
Now,  O priests,  in  proportion  as  the  Gods  of  the  Suite  of  the 
Thirty-three  were  angered,  annoyed,  and  spoke  indignantly, 
in  the  same  proportion  did  the  demon  grow  handsomer,  better- 
looking, and  more  pleasing. 

Then,  O priests,  the  Gods  of  the  Suite  of  the  Thirty-three 
drew  near  to  where  Sakka,  the  leader  of  the  gods,  was;  and 
having  drawn  near,  they  spoke  to  Sakka,  the  leader  of  the 
gods,  as  follows; 


S.xi.3,2T 


§ 93.  The  Anger-eating  Demon. 


427 


“ Sir,  a certain  sickly-looking  and  decrepit  demon  has 
come  here  and  taken  his  seat  on  your  throne.  And  the 
Gods,  sir,  of  the  Suite  of  the  Thirty-three,  are  angered, 
annoyed,  and  speak  indignantly : ‘ O wonderfid  is  it ! O 
marvellous  is  it ! Here  this  sickly-looking  and  decrepit 
demon  has  taken  his  seat  on  the  throne  of  Sakka,  the 
leader  of  the  gods.’  And,  sir,  in  proportion  as  the  Gods  of 
the  Suite  of  the  Thirty-three  are  angered,  annoyed,  and  speak 
indignantly,  in  the  same  proportion  does  the  demon  grow 
handsomer,  better-looking,  and  more  pleasing.  Sir,  surely 
now,  it  must  be  an  anger-eating  demon.” 

Then,  O priests,  Sakka,  the  leader  of  the  gods,  drew  near 
to  where  the  anger-eating  demon  was ; and  having  drawn  near, 
he  threw  his  upper  garment  over  his  shoulder,  and  planting 
his  right  knee-pan  on  the  ground,  he  stretched  out  his  joined 
palms  to  the  demon,  and  thrice  announced  himself : 

“ Sir,  your  obechent  servant,  Sakka,  the  leader  of  the 
gods  ! Sir,  your  obedient  servant,  Sakka,  the  leader  of  the 
gods  ! Sir,  your  obedient  servant,  Sakka,  the  leader  of  the 
gods ! ” 

And  the  more,  O priests,  Sakka,  the  leader  of  the  gods, 
proclaimed  his  own  name,  the  more  sickly-looking  and  de- 
crepit became  the  demon;  and  straightway  he  disappeared. 

Then,  O priests,  Sakka,  the  leader  of  the  gods,  resumed 
his  seat  on  his  thi'one,  and  took  occasion  to  induce  in  the 
gods  a more  fitting  frame  of  mind,  by  means  of  the  following 
stanzas : 


“ My  mind ’s  not  easily  cast  down, 
Nor  lightly  swerveth  from  its  coiuse ; 
Long  angry  can  I never  be. 

For  anger  finds  in  me  no  place. 

“ I ne’er  in  anger  say  harsh  words. 
And  ne’er  proclaim  my  virtue’s  fame ; 
Myself  I seek  to  keep  subdued 
In  interest  of  my  future  weal.” 


428 


V.  The  Order. 


[Vis.iii 


§ 94.  CONTENTMENT  IS  ETCHES. 

Translated  from  the  Visuddhi-Magga  (chap.  iii.). 

By  dwelling-place  is  meant  either  a chamber,  or  a hut,  or  a 
■whole  monastery.  No'w  a dwelling-place  is  not  a hindrance 
to  everybody.  But  any  one  who  spends  much  thought  on 
building  operations  or  the  like,  or  accumulates  many  goods, 
or  for  any  reason  devotes  much  attention  to  his  house  and 
becomes  engrossed  by  it,  to  him  it  is  a hindrance,  hut  not  to 
any  other.  The  following  story  ■will  illustrate. 

They  say  there  were  two  young  men  of  good  family,  who 
issued  forth  from  Anuradhapura,  and  retired  from  the  world  in 
a monastery  surroimding  a relic-shrine.  One  of  these  learnt 
two  tables  of  contents  by  heart,  and  when  five  years  had 
elapsed  from  his  ordination,  he  went,  after  the  solemnity  of 
inviting  criticism,  to  Pacinakhandaraji.  The  other  one  re- 
mained where  he  was.  The  one  who  had  gone  to  Pacina- 
khandaraji dwelt  there  a long  time,  and  ha^ving  become  an 
elder,  he  reflected,  “Tlfis  place  is  very  suitable  for  retire- 
ment. Come  now,  I wdl  tell  it  to  my  comrade.”  And  he 
issued  forth,  and  in  due  course  of  travel  arrived  at  the  mon- 
astery surrounding  the  relic-shrine.  His  friend  saw  him 
coming,  and,  notwithstanding  he  was  also  an  elder,  and  had 
been  a member  of  the  Order  for  the  same  length  of  time, 
went  to  meet  him,  and  taking  his  bowl  and  his  robe,  he  per- 
formed for  him  the  duties  of  respect.  When  the  -vdsiting 
elder  had  entered  his  sleeping-quartere,  he  thought,  “Now 
my  friend  ■will  send  me  either  some  clarified  butter,  or  some 
treacle,  or  something  to  drink ; for  he  has  dwelt  in  this  city 
a long  time.”  But  when  he  received  nothing  at  night,  in 
the  morning  he  thought,  “Now  he  will  send  me  some  rice- 
gruel,  or  some  hard  food,  given  by  some  of  his  charitable 
friends.”  But  when  he  saw  nothing,  he  thought,  “ There  are 
none  to  send.  Methinks  they  will  give  when  he  goes  to  the 
village,”  and  went  ■with  him  early  in  the  morning  to  the 
village.  After  walking  thi'ough  one  street  and  securing  only 


Vis.iii] 


§ 94.  Contentment  is  Riches. 


429 


a ladleful  of  rice-gruel,  they  sat  down  in  a hall  where  there 
was  a seat,  and  drank  it  up.  Then  the  stranger  elder 
thought,  “ Methinks  it  cannot  be  rice-gruel  all  the  time ; 
surely  at  dinner-time  the  peoj)le  will  give  some  good  rice- 
porridge.”  So  at  dinner-time  he  went  his  rounds  for  alms, 
and  getting  nothing  to  eat  but  such  as  had  already  been 
given  him,  he  said  to  his  friend : 

“ Reverend  sir,  do  you  always  live  in  this  way?  ” 

“ Yes,  brother.” 

“ Reverend  sir,  it  is  very  pleasant  at  Pacinakhandaraji. 
Let  us  go  thither.” 

The  elder  issued  from  the  city  by  the  southern  gate,  and 
started  off  by  way  of  the  potter’s  village. 

“ Reverend  sir,”  said  his  friend,  “ why  do  you  take  this 
road  ? ” 

“ Brother,  did  you  not  celebrate  the  praises  of  Pacina- 
khandaraji ? ” 

“ But,  reverend  sir,  in  all  this  time  that  you  have  inhab- 
ited this  place,  have  you  acquired  no  spare  requisites  ? ” 

“ Yes,  brother ; the  bed  and  the  bench  that  belong  to  the 
congregation.  But  I have  put  them  back  where  they  belong, 
and  have  notliing  else.” 

“ But  I,  reverend  sir,  am  leaving  behind  a walking-stick, 
a measure  of  sesamum  oil,  sandals,  and  a scrip.” 

“ Brother,  have  you  accumulated  all  those  in  one  day’s 
time  ? ” 

“ Yes,  reverend  sir,”  said  the  other ; and  pleased  in  mind, 
he  did  obeisance,  and  said,  “ Reverend  sir,  for  such  as  you  it 
is  everywhere  as  though  you  dwelt  in  the  wood,  and  as 
though  every  place  contained  a relic-shrine,  and  held  the 
remains  of  the  four  Buddhas,  and  as  though  you  could  hear 
profitable  sermons  in  the  Brazen  Palace,  and  had  sight  of 
great  temples,  and  of  holy  elders.  For  you  it  is  as  if  The 
Buddha  were  alive.  Stay  you  here  ! ” 

And  on  the  next  day,  with  his  bowl  and  his  robe,  he 
departed  alone. 

For  such  a one,  a dwelling-place  is  no  hindrance. 


430 


V.  TTie  Order. 


[Dph.40® 


§ 95.  THE  STORY  OF  A PRIEST. 

Translated  from  the  Dhammapada,  and  from  Buddhaghosa’s  comment. 

222.  “ What  man  his  rising  anger  curbs, 

Like  chariot  circling  o’er  the  plain, 

He,  truly,  is  the  charioteer  — 

Holders  of  reins  all  other  folk.” 

“ What  man  his  rising  anger.'"  This  doctrinal  instruction 
was  given  by  The  Teacher  while  dwelling  in  the  Aggalava 
shrine ; and  it  was  concerning  a certain  priest. 

For  when  The  Teacher  had  given  permission  to  the  con- 
gregation of  the  priests  to  use  houses,  and  houses  were  being 
built  for  them  by  the  Rajagaha  treasurer  and  others,  a cer- 
tain priest  who  dwelt  in  the  forest,  in  making  for  himself  a 
house,  saw  a particular  tree,  and  began  to  cut  it  down.  But 
the  goddess  who  had  been  born  therein  and  had  a young  son, 
took  the  child  on  her  hip,  and  stood  and  begged,  sajung, 

“ i\Iy  lord,  do  not  cut  down  my  mansion.  I cannot,  vdth 
my  little  son,  wander  about  with  no  place  of  abode.” 

“ It  would  not  be  possible  for  me  to  find  another  tree  like 
this,”  thought  the  priest,  and  heeded  not  her  request. 

“ At  least,  consideration  for  the  clfild  will  cause  him  to 
stop,”  thought  the  goddess,  and  placed  her  son  on  a bough  of 
the  tree ; but  the  priest  was  unable  to  check  his  uplifted  axe, 
and  cut  off  the  child’s  arm. 

The  goddess,  in  a violent  rage,  had  lifted  up  both  her 
hands  to  smite  the  priest  dead,  vdien  she  thought, 

“ This  priest  observ’es  the  precepts : if  I kill  him,  I shall 
go  to  hell.  And  the  other  goddesses,  also,  when  they  see 
their  trees  cut  down  by  priests,  will  follow  my  example,  and 
kill  the  priests,  thinking,  ‘ It  was  thus  that  such  and  such  a 
goddess  killed  a priest.’  But  this  priest  has  a master : I will 
tell  it  to  his  master.” 

Then  she  lowered  her  uplifted  hands,  and  went  weeping 
to  The  Teacher.  And  having  done  him  obeisance,  she  stood 
respectfully  at  one  side. 


Dhp.364’2] 


§95.  The  Siory  of  a Priest. 


431 


Then  said  The  Teaeher,  “ What  is  it,  goddess?  ” 

“ Reverend  Sir,”  said  she,  “ your  disciple  did  so  and  so  to 
me.  I,  however,  when  desirous  of  killing  him,  made  such 
and  such  a reflection,  and  have  come  hither  without  killing 
him.”  And  she  related  the  whole  story  in  full. 

“Well  done,  well  done,  goddess!”  said  The  Teacher, 
when  he  had  heard  her  story.  “ You  did  well  in  keeping 
your  mounting  anger  under  control,  as  one  would  a chariot 
circling  hither  and  tliither.”  And  he  pronounced  this  stanza : 

“ What  man  his  rising  anger  curbs. 

Like  chariot  circling  o’er  the  plain. 

He,  truly,  is  the  charioteer  — 

Holders  of  reins  all  other  folk.” 

Other  folk  ; — By  “ other  folk  ” are  meant  the  charioteers  of  the  king,  of  the 
deputy  king,  and  so  on.  These  are  called  holders  of  reins,  but  not  charioteers  in 
the  highest  sense. 

At  the  end  of  this  instruction,  the  goddess  became  estab- 
lished in  the  fruit  of  conversion ; and  the  instruction  was  of 
profit  also  to  the  assembled  throng. 

But  the  goddess,  though  converted,  continued  to  weep. 

Then  said  The  Teacher,  “ What  is  it,  goddess  ? ” 

“ Reverend  Sir,”  said  she,  “ my  mansion  is  destroyed. 
What  am  I now  to  do?” 

“ Nay,  goddess,  be  not  anxious.  I will  give  you  a man- 
sion.” And  indicating  a tree  the  goddess  of  which  had  passed 
into  another  existence  on  the  previous  day,  and  which  was 
situated  in  the  neighborhood  of  the  perfumed  chamber  of 
Jetavana  monastery,  he  said  to  her,  “ In  such  and  such  a spot 
is  a deserted  tree ; go  thither.” 

And  she  went  tliither;  and  from  that  time  on,  even 
powerful  goddesses  did  not  dare  to  come  and  attempt  to 
expel  her  from  a tree  that  had  been  given  her  by  The 
Buddha. 

The  Teacher,  when  he  had  performed  this  benefaction, 
laid  down  for  the  priests  the  precept  concerning  vegetation. 

The  Story  of  a Priest. 


432 


V,  The  Order. 


[Dhp.6s2 


§ 96.  THE  YOUNG  STONE-THROWER. 

Translated  from  the  Dhammapada,  and  from  Buddhaghosa’s 
commentary  on  stanza  362. 

360.  “ The  guarding  of  the  eye  is  good : 

And  good  the  guarding  of  the  ear. 

The  guarding  of  the  nose  is  good  : 

And  good  the  guarding  of  the  tongue. 

361.  “ The  guarding  of  the  body ’s  good : 

And  good  the  guarding  of  the  voice. 

The  guarding  of  the  mind  is  good  : 

And  good  is  guarding  everywhere. 

The  priest  that  guarded  is  in  all, 

From  every  misery  frees  himself. 

362.  “ Restrained  of  hand,  restrained  of  foot, 
Restrained  of  voice,  restrained  in  all. 

Reflective,  calm,  content  alone, 

’T  is  he  that  is  a priest  in  truth. 

363.  “ That  priest  who  keeps  his  tongue  controlled, 

Who  Scripture  quotes,  is  not  puffed  up. 

Who  all  things  good  and  right  explains,  — 

How  sweet  to  listen  to  his  voice ! ” 

“ Restrained  of  hand.’’''  This  doctrinal  instruction  was 
given  by  The  Teacher  while  dwelling  at  Jetavana  monastery; 
and  it  was  concerning  a priest  who  killed  a goose.  The 
account  runs  as  follows : 

Two  friends,  inhabitants  of  Savatthi,  entered  the  Order, 
and  having  received  ordination  as  priests,  generally  went 
about  together.  One  day  they  had  been  bathing  in  the 
Aciravatl  River,  and  as  they  were  afterwards  basking  in  the 
sun,  they  fell  into  friendly  conversation.  At  that  instant 
two  wild  geese  came  flying  through  the  sky.  Thereupon  the 
younger  of  the  two  priests  said, 

“ I can  take  a potsherd  and  hit  this  gosling  in  the  eye.” 


Dhp.416''] 


§ 96.  The  Young  Stone-thrower. 


433 


“ No,  you  can’t,”  said  the  other. 

“ I can  do  even  better : I can  hit  the  eye  on  the  other 
side.” 

“ That  you  surely  cannot  do.” 

“ Just  wait  and  see ! ” And  so  saying,  he  took  a tri- 
angular piece  of  pottery,  and  threw  it  at  the  goose’s  hinder 
parts. 

The  goose,  when  it  heard  the  whiz  of  the  potsherd,  turned 
its  head  to  look.  Then  the  priest,  snatching  up  a round  frag- 
ment, hit  the  eye  belonging  to  the  further  side,  so  that  the 
potsherd  came  out  at  the  eye  belonging  to  this  side.  The 
goose  screamed,  and  rolling  over  fell  down  at  their  feet. 

Then  came  up  other  priests,  who  happened  to  be  at  hand, 
and  had  seen  what  had  happened. 

“ Brother,”  said  they,  “ you,  who  have  retired  from  the 
world  under  the  dispensation  of  a Buddha,  have  done  some- 
thing very  unseemly  in  taking  life.”  And  they  took  the 
priest  with  them,  and  showed  him  to  The  Tathagata. 

“ Is  it  true,”  asked  The  Teacher,  “ what  they  say,  that 
you  have  taken  life  ? ” 

“ Reverend  Sir,  it  is  true.” 

“ Priest,  ...  it  was  a very  serious  sin  for  you  to  take 
life  after  you  had  retired  from  the  world  under  the  dispensa- 
tion of  such  a Buddha  as  I.  A priest  should  always  keep  his 
hands,  his  feet,  and  his  voice  under  restraint.”  So  saying, 
he  pronounced  this  stanza: 

“ Restrained  of  hand,  restrained  of  foot. 

Restrained  of  voice,  restrained  in  all. 

Reflective,  calm,  content  alone, 

’T  is  he  that  is  a priest  in  truth.” 

The  Story  of  the  Goose-kiUing  Priest. 


28 


434 


V.  The  Order. 


[Vis.iii 


§97.  “AXD  HATE  NOT  HIS  FATHER  AND  MOTHER.” 
Translated  from  the  Visuddhi-Magga  (chap.  iii.). 

For  some  persons  even  mother  and  father  are  no  liin- 
drances,  as  in  the  case  of  the  young  priest,  the  nephew 
on  his  mother’s  side  of  an  elder  who  dwelt  in  Korandaka 
monastery. 

It  is  related  that  the  young  priest  had  gone  to  Rohana  to 
hear  the  precepts  read,  and  the  elder’s  sister,  who  was  a lay 
devotee,  used  constantly  to  ask  the  elder  for  news  of  her  son. 
One  day  the  elder  determined  to  go  and  fetch  the  lad,  and 
set  out  in  the  direction  of  Rohana.  The  youth  also  had  left 
his  quarters,  and  had  issued  forth  from  Rohana.  For  he  said 
to  himself,  “ It  is  a long  time  that  I have  lived  here.  I will 
go  now  and  see  my  preceptor,  and  having  learnt  how  the  lay 
woman  is  doing,  I will  return  again.”  And  they  both  met  on 
the  banks  of  the  Ganges.  Then  the  young  priest  performed 
his  respectful  duties  to  the  elder  at  the  foot  of  a certain  tree, 
and  when  the  latter  asked  him,  “ Whither  are  you  going  ? ” 
he  told  him.  Said  the  elder,  “ You  do  well ; the  lay  woman 
is  always  asking  after  you,  and  it  is  for  this  very  reason  that 
I am  come.  By  all  means  go,  and  I will  stay  and  keep  resi- 
dence here.”  And  thus  he  dismissed  him. 

The  young  priest  arrived  home  at  the  monastery  on  the 
day  for  beginning  residence,  and  they  assigned  to  him  a cell 
which  had  been  built  by  his  father.  On  the  next  day  his 
father  came,  and  inquired  of  one  of  the  priests,  “ Reverend 
sir,  to  whom  has  my  cell  been  assigned  ? ” And  when  he 
heard  it  had  been  assigned  to  a young  stranger,  he  drew  near, 
and  having  done  obeisance,  he  said, 

“ Reverend  sir,  any  one  who  enters  upon  residence  in  my 
cell  has  a garment  given  him.” 

“ What  mean  you,  O layman  ? ” 

“ For  the  next  three  months  you  must  beg  your  food  at 
our  house,  and  when,  after  the  solemnity  of  in^dting  criti- 
cism, you  wish  to  depart,  come  and  take  leave  of  us.” 


Vis.iii]  § 97*  hate  not  his  Father  and  Mother." 


43  S 


The  other  assented  by  his  silence. 

Then  the  layman  went  home,  and  said  to  his  wife,  “ A 
certain  reverend  stranger  is  in  the  dwelling  I put  up,  and  we 
must  wait  on  him  attentively.” 

“ Very  well,”  said  the  lay  woman  in  assent,  and  prepared 
excellent  food,  both  hard  and  soft. 

At  breakfast-time  the  lad  came  to  the  house  of  his  mother 
and  father,  but  no  one  recognized  him.  And  he  remained 
three  months,  and  always  ate  his  alms  at  their  house.  And 
when  residence  was  over,  he  annoxmced  to  them  that  he  was 
about  to  depart. 

Then  said  his  mother  and  father,  “ Reverend  sir,  you  can 
go  on  the  morrow.”  And  the  next  day  they  fed  him  in  their 
house,  and  then  filled  up  a measure  of  sesamum  oil  and  gave 
it  to  him,  and  also  a lump  of  sugar,  and  nine  cubits’  length  of 
cloth,  and  said,  “ You  can  go  now,  reverend  sir.”  And  he 
returned  thanks,  and  set  out  in  the  direction  of  Rohana. 

And  his  preceptor,  after  the  solenmity  of  inviting  criti- 
cism, was  coming  in  the  opposite  direction,  and  met  him  in 
the  place  where  they  had  met  before.  The  lad  performed  his 
respectful  duties  to  the  elder  at  the  foot  of  a certain  tree. 
Then  said  the  elder, 

“ Well,  my  friend,  did  you  see  the  lay  woman  ? ” 

“ Yes,  reverend  sir,”  said  he  in  reply,  and  told  him  all  the 
news.  And  having  anointed  the  feet  of  the  elder  with  the 
sesamum  oil,  and  made  him  a drink  with  the  lump  of  sugar, 
and  given  him  the  cloth,  he  did  obeisance  before  him  and 
saying,  “ Reverend  sir,  Rohana  is  the  place  for  me,”  he 
departed  on  his  way. 

The  elder  came  to  the  monastery,  and  on  the  next  day 
entered  the  village  of  Korandaka.  And  the  lay  woman,  who 
was  always  looking  up  the  road,  and  saying,  “ Now,  now  my 
brother  is  coming  with  my  son,”  saw  him  approaching  alone, 
and  fell  at  his  feet,  and  wept,  and  lamented,  saying,  “ My 
son,  methinks,  must  be  dead,  inasmuch  as  the  elder  comes 
alone.” 

Then  thought  the  elder,  “ Surely,  the  lad,  through  the 
moderateness  of  his  passions,  must  have  gone  away  without 


43^ 


V.  The  Order. 


[Vis.iii 


announcing  himself.”  And  he  comforted  her,  and  told  her 
the  whole  story,  and  drawing  forth  the  cloth  from  the  scrip 
in  which  he  carried  his  bowl,  he  showed  it  to  her. 

The  lay  woman  was  pleased,  and  lying  prostrate,  with 
her  face  in  the  direction  in  which  her  son  had  gone,  she  wor- 
shiped, saying, 

“ IMethinks  The  Blessed  One  must  have  had  in  mind  a 
body  of  priests  like  my  son  when  he  preached  the  relay  course 
of  conduct,  the  Nalaka  course  of  conduct,  the  tuvattaka 
course  of  conduct,  and  the  course  of  conduct  customary  -with 
the  great  saints,  showing  how  to  take  delight  in  the  cultiva- 
tion of  content  with  the  four  reliances.  This  man  ate  for 
three  months  in  the  house  of  the  mother  who  bore  him,  and 
never  said,  ‘ I am  thy  son,  and  thou  art  my  mother.’  O the 
wonderful  man  I ” 

For  such  a one  mother  and  father  are  no  hindi'ances,  much 
less  any  other  lay  devotees. 


§ 98.  NO  BUDDHIST  SHOULD  COMMIT  SUICIDE. 

Translated  from  the  Milindapanha  (195i). 

“ Bhante  Nagasenal  The  Blessed  One  has  said  as  fol- 
lows : ‘ Priests,  let  no  one  destroy  himself,  and  whosoever 
would  destroy  himself,  let  him  be  dealt  with  according  to 
law.’  But  on  the  other  hand  you  priests  say,  ‘ Whenever  The 
Blessed  One  taught  the  Doctrine  to  his  disciples,  he  would 
in  many  different  ways  teach  the  extirpation  of  birth,  old 
age,  disease,  and  death.  And,  verily,  if  any  one  overcame 
birth,  old  age,  disease,  and  death,  him  he  would  praise  in  the 
highest  terms.’ 

“ If,  bhante  Nagasena,  The  Blessed  One  has  said  as  fol- 
lows : ‘ Priests,  let  no  one  destroy  himself,  and  whosoever 
would  destroy  himself,  let  him  be  dealt  vuth  according  to  law,’ 
then,  surely,  it  was  a mistake  to  say  that  he  would  teach 
the  extirpation  of  birth,  old  age,  disease,  and  death.  If  he 
would  teach  the  extirpation  of  birth,  old  age,  disease,  and 


Mil.igs^^]  § 98.  No  Buddhist  should  commit  Suicide. 


437 


death,  then  surely,  it  was  a mistake  to  say,  ‘ Priests,  let  no 
one  destroy  himself,  and  whosoever  would  destroy  himself, 
let  him  be  dealt  with  according  to  law.’ 

“ Tills  is  another  dilemma  come  to  you  to  solve.” 

“ The  Blessed  One,  your  majesty,  has  said  as  follows : 
‘ Priests,  let  no  one  destroy  himself,  and  whosoever  would 
destroy  himself,  let  him  be  dealt  with  according  to  law.’ 
And  whenever  The  Blessed  One  taught  the  Doctrine  to  his 
disciples,  he  would  in  many  different  ways  teach  the  extirpa- 
tion of  birth,  old  age,  disease,  and  death.  But  there  was  a 
reason  for  the  interdiction,  and  also  for  the  exhortation  of 
The  Blessed  One.” 

“ But  what  was  the  reason,  bhante  Nagasena,  for  the  inter- 
diction, and  what  also  for  the  exhortation  of  The  Blessed 
One  ? ” 

“ The  virtuous  and  well-conducted  man,  your  majesty,  is 
like  a medicine  in  destro3nng  the  poison  of  human  corruption ; 
is  like  a healing  herb  in  quieting  the  disease  of  human  cor- 
ruption ; is  like  water  in  removing  the  dirt  and  defilement  of 
human  corruption  ; is  like  the  magic  jewel  in  giving  all  good 
fortune  to  men;  is  like  a ship  in  crossing  to  the  further 
shore  of  the  four  torrents  of  human  viciousness ; is  hke  a 
caravan-leader  in  conducting  men  through  the  wilderness  of 
birth ; is  like  the  wind  in  extinguishing  the  heat  of  man’s 
thi’eefold  fever ; is  like  a great  cloud  in  satisfying  man’s 
longings ; is  like  a teacher  in  training  men  in  the  acquire- 
ment of  merit ; and  is  like  a skilful  preceptor  in  pointing  out 
to  men  the  way  of  peace. 

“ It  was,  your  majesty,  in  order  that  the  virtuous  man, 
whose  good  qualities  are  so  many,  so  numerous,  so  infinitely 
multiplied,  who  is  such  an  embodiment  and  aggregation  of 
good  qualities,  such  a cause  of  welfare  to  men,  might  not 
perish,  that  The  Blessed  One,  your  majesty,  out  of  com- 
passion for  men,  laid  down  this  precept : ‘ Priests,  let  no  one 
destroy  himself,  and  whosoever  would  destroy  himself,  let 
him  be  dealt  with  according  to  law.’ 

“ This,  your  majesty,  was  the  reason  for  the  interdiction 
of  The  Blessed  One. 


438 


F.  The  Order. 


[Mil. 196® 


“ Moreover,  your  majesty,  the  following  was  said  by  the 
brilliant  preacher,  the  elder  Kumara-Kassapa,  in  an  exposition 
of  the  next  world  which  he  made  to  prince  Payasi : ‘ The 
longer,  O prince,  virtuous  and  noble  monks  and  Brahmans 
live,  the  more  they  avail  for  the  welfare  of  the  multitude,  for 
the  happiness  of  the  multitude,  for  compassionating  the  world, 
for  the  advantage,  the  welfare,  and  the  happiness  of  gods  and 
men.’ 

“ But  what  was  the  reason  for  the  exhortation  of  The 
Blessed  One  ? 

“Your  majesty,  birth  is  misery;  old  age  is  misery;  dis- 
ease is  misery ; death  is  misery ; sorrow  is  misery ; lamenta- 
tion is  misery ; misery  is  misery ; grief  is  misery ; despair  is 
misery ; association  with  those  we  do  not  love  is  misery ; 
separation  from  those  we  love  is  misery ; to  have  a mother 
die  is  misery ; to  have  a father  die  is  misery ; to  have  a brother 
die  is  misery ; to  have  a sister  die  is  misery ; to  have  a son 
die  is  misery ; to  have  a wife  die  is  misery ; to  have  a relative 
die  is  misery;  to  have  misfortunes  happen  to  a relative  is 
misery ; the  loss  of  health  is  misery ; the  loss  of  wealth  is 
misery ; the  loss  of  character  is  misery ; the  loss  of  orthodoxy 
is  misery ; to  be  in  danger  from  the  king  is  misery ; to  be  in 
danger  from  bandits  is  misery ; to  be  in  danger  from  enemies 
is  misery;  to  be  in  danger  of  famine  is  misery;  to  be  in 
danger  from  fire  is  misery;  to  be  in  danger  from  water  is 
misery ; to  be  in  danger  from  the  waves  is  misery ; to  be  in 
danger  from  wliirlpools  is  misery ; to  be  in  danger  from 
crocodiles  is  misery;  to  be  in  danger  from  sea-monsters  is 
misery ; self-reproach  is  misery ; the  reproach  of  others  is 
misery ; to  be  fined  is  misery ; poverty  is  misery ; stage- 
fright  is  misery ; to  be  in  danger  from  the  naked  ascetics  is 
misery ; to  be  in  danger  of  death  is  misery ; to  be  beaten  with 
rattans  is  misery ; to  be  beaten  with  whips  is  misery ; to  be 
beaten  with  short  sticks  is  misery ; to  have  one’s  hands  cut 
off  is  misery ; to  have  one’s  feet  cut  off  is  misery ; to  have 
one’s  hands  and  feet  cut  off  is  misery ; to  have  one’s  ears  cut 
off  is  misery ; to  have  one’s  nose  cut  off  is  misery ; to  have 
one’s  ears  and  nose  cut  off  is  misery ; the  ‘ kettle  of  gruel  ’ 


Mil.i97®J  § 98.  No  Buddhist  should  co7nmit  Suicide. 


439 


is  misery ; the  ‘ sea-shell  tonsure  ’ is  misery ; the  ‘ Rahu- 
mouth’  is  misery;  the  ‘wreath  of  flame’  is  misery;  the 
‘ hands  of  flame  ’ is  misery ; the  ‘ blades  of  grass  ’ is  misery  ; 
the  ‘bark-dress’  is  misery;  the  ‘black  antelope  is  misery; 
the  ‘ hook-meat  ’ is  misery ; the  ‘ penny-bit  ’ is  misery ; ‘ carv- 
ing by  caustics  ’ is  misery  ; the  ‘ pivot  ’ is  misery  ; the  ‘ straw- 
bolster  ’ 1 is  misery ; to  be  sprinkled  with  boiling  oil  is 


1 Extract  from  the  Native  Commentary  to  the  Anguttara-Nikaya, 

ii.  1,  1 : 

Kettle  of  gruel:  — li\  the  pot-of -gruel  torture  they  cut  open  the 
skull,  and  with  a pair  of  tongs  take  up  a heated  iron  ball,  and  throw  it 
in ; whereby  the  brains  boil,  and  run  over. 

Sea-shell  tonsure : — In  the  sea-shell-tonsure  torture  they  first  make 
an  incision  through  the  skin,  beginning  on  either  side  of  the  upper  lip, 
and  continuing  by  the  roots  of  the  ears,  and  around  by  the  neck.  And 
drawing  together  all  the  hair  into  one  knot,  they  twist  it  "by  means  of  a 
stick  until  they  have  raised  the  scalp.  Then  they  rub  the  dome  of  the 
skull  with  coarse  gravel,  and  wash  it  until  it  presents  the  appearance  of  a 
polished  searshell. 

Rdhu-mouth:  — In  the  Rahu-mouth  torture  they  keep  the  mouth 
open  by  means  of  a peg,  and  bum  a candle  inside.  Or,  beginning  from 
the  roots  of  the  ears,  they  dig  out  the  teeth,  so  that  the  blood  gushes 
forth,  and  fills  the  mouth. 

Wreath  of  flame  : — They  envelop  the  entire  body  in  cloth  that  has 
been  steeped  in  oil,  and  then  set  fire. 

Hands  of flame:  — Having  enveloped  the  hands  in  cloth  that  has 
been  steeped  in  oil,  they  cause  them  to  flame  up  like  torches. 

Blades  of  grass ; — In  the  blades-of-grass  torture  they  begin  at  the 
neck,  and  cut  the  skin  downwards  in  blade-like  strips  as  far  as  to  the 
ankles,  and  then  let  them  fall.  Then  they  put  a halter  on  the  man,  and 
drag  him  forward,  so  that  he  stumbles  and  falls  over  the  blade-like  strips 
of  his  own  skin. 

Bark-dress : — In  the  bark-dress  torture  they  cut  strips  the  same  as 
before,  leaving  off  at  the  hips ; and  from  the  hips  they  cut  other  strips, 
leaving  off  at  the  ankles.  Then  the  strips  of  the  upper  part  of  the  body 
form,  as  it  were,  a bark  tunic  for  the  lower  part. 

Black  antelope  : — In  the  black-antelope  torture  they  drive  the 
points  of  four  iron  stakes  through  the  two  elbows  and  the  two  knees,  so 
that  the  man  remains  pinioned  to  the  ground  by  means  of  these  four  iron 
stakes.  Then  they  build  a fire  aU  around  him ; and  in  order  to  make  the 
fire-surrounded  black  antelope,  mentioned  in  the  text,  they  remove  the 


440 


V.  T}ie  Order. 


[Mil.19718 


miseiy;  to  be  devoured  by  dogs  is  misery;  to  be  impaled 
alive  is  misery;  to  be  beheaded  with  a sword  is  misery. 
Such,  such,  your  majesty,  are  the  various  and  manifold  mis- 
eries wliich  one  encounters  in  the  course  of  rebirth. 

“ As  the  water,  your  majesty,  of  the  Ganges  River,  after 
having  rained  down  in  the  Himalaya  Mountains,  encounters 
on  its  way  stones,  grit,  . . . whirlpools,  eddies,  . . . obstruc- 
tions, hindrances,  roots,  and  branches ; in  exactly  the  same 
way,  youi'  majesty,  men  have  to  encounter  various  and  mani- 
fold miseries  in  the  course  of  rebirth. 

“ The  existent,  your  majesty,  is  misery ; the  non-exist- 
ent is  happiness ; and  it  was,  your  majesty,  while  The  Blessed 
One  was  explaining  how  good  is  the  non-existent,  and  how 
terrible  the  existent,  that  he  gave  the  exhortation  to  realize 
the  non-existent  by  overcoming  birth,  old  age,  disease,  and 
death. 

“ This,  your  majesty,  is  the  reason  for  the  exhortation  of 
The  Blessed  One.” 

“Well  done,  bhante  Nagasena!  The  difficulty  has  been 
well  straightened  out ; the  reason  ably  presented.  You  have 
my  assent  that  thus  it  is.” 


stakes  from  time  to  time,  and  set  the  man  on  his  protruding  bones. 
There  is  no  torture  equal  to  this  one. 

Hook-meat ; — They  strike  him  with  double  hooks,  and  thus  tear 
away  skin,  flesh,  and  tendons. 

Penny-bit;  — Beginning  at  the  top,  they  cut  off  bits  of  the  size  of 
a penny  from  the  whole  body  by  means  of  sharp  razors,  and  let  them  fall 
to  the  ground. 

Carving  by  caustics : — They  cut  the  man’s  body  here  and  there 
with  weapons,  and  then,  by  means  of  combs,  they  rub  in  caustic,  so  that 
skin,  flesh,  and  gristle  trickle  away,  and  only  the  bony  skeleton  remains. 

Pivot; — Having  made  him  lie  down  on  one  side,  they  drive  an 
iron  stake  through  his  ear,  and  make  him  fast  to  the  ground.  Then  they 
take  him  by  the  feet  and  whirl  him  around. 

Straw-bolster; — A skilful  executioner,  without  cutting  through  the 
skin,  will  break  his  bones  by  means  of  small  hand-millstones,  so  that 
when  lifted  up  by  the  hair,  he  hangs  a limp  mass  of  flesh.  Then  they 
wind  him  round  and  round  with  his  hair,  and  dispose  him  in  a coil  like 
a straw-pad. 


CV.X.I1]  I gg.  Xhe  Admission  of  Women  to  the  Order.  441 


§ 99.  THE  ADMISSION  OF  WOMEN  TO  THE  ORDER. 

Translated  from  the  Culla-Vagga  (x.  l^). 

At  that  time  The  Buddha,  The  Blessed  One,  was  dwelling 
among  the  Sakkas  at  Kapilavatthu  in  Banyan  Park.  Then 
drew  near  Maha-Pajapati  the  Gotamid  to  where  The  Blessed 
One  was ; and  having  drawn  near  and  greeted  The  Blessed 
One,  she  stood  respectfully  at  one  side.  And  standing  re- 
spectfully at  one  side,  Maha-Pajapatl  the  Gotamid  spoke  to 
The  Blessed  One  as  follows  : 

“Pray,  Reverend  Sir,  let  women  retire  from  household 
life  to  the  houseless  one,  under  the  Doctrine  and  Discipline 
announced  by  The  Tathagata.” 

“ Enough,  O Gotamid,  do  not  ask  that  women  retire  from 
household  life  to  the  houseless  one,  under  the  Doctrine  and 
Discipline  announced  by  The  Tathagata.” 

And  a second  time  Maha-Pajapatx  the  Gotamid  spoke  to 
The  Blessed  One  as  follows  : 

“ Pray,  Reverend  Sir,  let  women  retire  from  household 
life  to  the  houseless  one,  under  the  Doctrine  and  Discipline 
announced  by  The  Tathagata.” 

“ Enough,  O Gotamid,  do  not  ask  that  women  retire  from 
household  life  to  the  houseless  one,  under  the  Doctrine  and 
Discipline  announced  by  The  Tathagata.” 

And  a third  time  Maha-Pajapatl  the  Gotamid  spoke  to 
The  Blessed  One  as  follows  : 

“ Pray,  Reverend  Sir,  let  women  retire  from  household 
life  to  the  houseless  one,  under  the  Doctrine  and  Discipline 
announced  by  The  Tathagata.” 

“ Enough,  O Gotamid,  do  not  ask  that  women  retire  from 
household  life  to  the  houseless  one,  under  the  Doctrine  and 
Discipline  announced  by  The  Tathagata.” 

Then  thought  Maha-Pajapati  the  Gotamid,  “ The  Blessed 
One  permitteth  not  that  women  retire  from  household  life  to 
the  houseless  one,  under  the  Doctrine  and  Discipline  an- 
nounced by  The  Tathagata;”  and  she  was  sorrowful,  sad, 


442 


F.  The  Order. 


[CV.X.I1 


and  tearful,  and  wept.  And  saluting  The  Blessed  One,  and 
keeping  her  right  side  toward  him,  she  departed. 

Then  The  Blessed  One,  after  dwelling  at  Kapdavatthu  as 
long  as  he  wished,  departed  on  his  wanderings  toward  Vesall; 
and  wandering  from  place  to  place,  he  came  to  where  Vesali 
was.  And  there  The  Blessed  One  dwelt  at  Vesall,  in  Great 
Wood,  in  Pagoda  Hall. 

Then  IMaha-PajapatT  the  Gotamid  had  her  hair  cut  off, 
put  on  yellow  garments,  and  with  a number  of  Sakka  women 
departed  towards  Vesall;  and  going  from  place  to  place,  she 
drew  near  to  where  Vesali  was,  and  Great  Wood,  and  Pagoda 
Hall.  And  Maha-Pajapatl  the  Gotamid  with  swollen  feet, 
and  covered  with  dust,  sorrowful,  sad,  and  tearful,  stood 
weeping  outside  in  the  entrance  porch. 

Now  the  venerable  Ananda  saw  Maha-Pajapatl  the  Gota- 
mid with  swollen  feet,  and  covered  with  dust,  sorrowful,  sad, 
and  tearful,  stand  weeping  outside  in  the  entrance  porch. 
And  he  spoke  to  Maha-Pajapati  the  Gotamid  as  follows : 

“ Wherefore  dost  thou,  O Gotamid,  with  swollen  feet,  and 
covered  with  dust,  sorrowful,  sad,  and  tearful,  stand  weeping 
outside  in  the  entrance  porch  ? ” 

“ Because,  alas ! O Ananda,  reverend  sir.  The  Blessed 
One  permitteth  not  that  women  retire  from  household  life 
to  the  houseless  one,  under  the  Doctrine  and  Discipline  an- 
nounced by  The  Tathagata.” 

“ In  that  case,  O Gotamid,  stay  thou  here  a moment,  and 
I will  beseech  The  Blessed  One  that  women  retire  from  house- 
hold life  to  the  houseless  one,  under  the  Doctrine  and  Disci- 
pline announced  by  The  Tathagata.” 

Then  the  venerable  Ananda  drew  near  to  where  The 
Blessed  One  was;  and  having  drawn  near  and  greeted  The 
Blessed  One,  he  sat  down  respectfully  at  one  side.  And 
seated  respectfully  at  one  side,  the  venerable  Ananda  spoke 
to  The  Blessed  One  as  follows : 

“ Reverend  Sir,  here  this  IMaha-Pajapatl  the  Gotamid 
■v\hth  swollen  feet,  and  covered  with  dust,  sorrowful,  sad,  and 
tearful,  stands  weeping  outside  in  the  entrance  porch,  and 
says  that  The  Blessed  One  permitteth  not  that  women  retire 


CV.X.I3]  § 99-  Admission  of  Women  to  the  Order.  443 


from  household  life  to  the  houseless  one,  under  the  Doctrine 
and  Discipline  announced  hy  The  Tathagata.  Pray,  Reverend 
Sir,  let  women  retire  from  household  life  to  the  houseless 
one,  under  the  Doctrine  and  Discipline  announced  by  The 
Tathagata.” 

“ Enough,  Ananda,  do  not  ask  that  women  retire  from 
household  life  to  the  houseless  one,  under  the  Doctrine  and 
Discipline  announced  by  The  Tathagata.” 

And  a second  time  the  venerable  Ananda  spoke  to  The 
Blessed  One  as  follows : 

“ Pray,  Reverend  Sir,  let  women  retire  from  household 
life  to  the  houseless  one,  under  the  Doctrine  and  Discipline 
announced  by  The  Tathagata.” 

“■  Enough,  Ananda,  do  not  ask  that  women  retire  from 
household  life  to  the  houseless  one,  under  the  Doctrine  and 
Discipline  announced  by  The  Tathagata.” 

And  a third  time  the  venerable  Ananda  spoke  to  The 
Blessed  One  as  follows  : 

“ Pray,  Reverend  Sir,  let  women  retire  from  household 
life  to  the  houseless  one,  under  the  Doctrine  and  Discipline 
announced  by  The  Tathagata.” 

“ Enough,  Ananda,  do  not  ask  that  women  retire  from 
household  life  to  the  houseless  one,  under  the  Doctrine  and 
Discipline  announced  by  The  Tathagata.” 

Then  thought  the  venerable  Ananda,  “ The  Blessed  One 
permitteth  not  that  women  retire  from  household  life  to  the 
houseless  one,  under  the  Doctrine  and  Discipline  announced 
by  The  Tathagata ; what  if  now,  by  another  route,  I beseech 
The  Blessed  One  that  women  retire  from  household  life  to  the 
houseless  one,  under  the  Doctrine  and  Discipline  announced 
by  The  Tathagata  ? ” 

Then  the  venerable  Ananda  spoke  to  The  Blessed  One  as 
follows : 

“ Are  women  competent.  Reverend  Sir,  if  they  retire  from 
household  life  to  the  houseless  one,  under  the  Doctrine  and 
Discipline  annomiced  by  The  Tathagata,  to  attain  to  the  fruit 
of  conversion,  to  attain  to  the  fruit  of  once  returning,  to  at- 
tain to  the  fruit  of  never  returning,  to  attain  to  saintship  ? ” 


444 


V.  The  07-der. 


[CVjc.i» 


“ TV  omen  are  competent,  Ananda,  if  they  retire  from 
household  life  to  the  houseless  one,  under  the  Doctrine  and 
Discipline  announced  by  The  Tathagata,  to  attain  to  the  fruit 
of  conversion,  to  attain  to  the  fruit  of  once  returning,  to  attain 
to  the  fruit  of  never  returning,  to  attain  to  saintship.” 

“ Since,  then.  Reverend  Sir,  women  are  competent,  if  they 
retire  from  household  life  to  the  houseless  one,  under  the 
Doctrine  and  Discipline  announced  by  The  Tathagata,  to  at- 
tain to  the  fruit  of  conversion,  to  attain  to  the  fruit  of  once 
retmning,  to  attain  to  the  fruit  of  never  returning,  to  attain 
to  saintship,  consider.  Reverend  Sir,  how  great  a benefactress 
Maha-Pajapati  the  Gotamid  has  been.  She  is  the  sister  of 
the  mother  of  The  Blessed  One,  and  as  foster-mother,  nurse, 
and  giver  of  milk,  she  suckled  The  Blessed  One  on  the  death 
of  his  mother.  Pray,  Reverend  Sir,  let  women  retire  from 
household  life  to  the  houseless  one,  under  the  Doctrine  and 
Discipline  announced  by  The  Tathagata.” 

“ If,  Ananda,  Maha-Pajapati  the  Gotamid  will  accept 
eight  weighty  regulations,  let  it  be  reckoned  to  her  as  her 
ordination : — 

“ A priestess  of  even  a hundred  years’  standing  shall  sa- 
lute, rise  to  meet,  entreat  humbly,  and  perform  all  respectful 
offices  for  a priest,  even  if  he  be  but  that  day  ordained.  This 
regulation  shall  be  honored,  esteemed,  revered,  and  wor- 
shiped, and  is  not  to  be  transgressed  as  long  as  life  shaU 
last. 

“ A priestess  shall  not  keep  residence  in  a district  where 
there  are  no  priests.  Tins  regulation  shall  be  honored,  es- 
teemed, revered,  and  worshiped,  and  is  not  to  be  transgressed 
as  long  as  life  shall  last. 

“ On  each  half-month  a priestess  shall  await  from  the  con- 
gregation of  the  priests  the  appointing  of  fast-day,  and  some 
one  to  come  and  administer  the  admonition.  This  regulation 
shall  be  honored,  esteemed,  revered,  and  worshiped,  and  is 
not  to  he  transgressed  as  long  as  life  shall  last. 

“ At  the  end  of  residence  a priestess  shall  invite  criticism 
in  both  congregations  in  regard  to  what  has  been  seen,  or 
heard,  or  suspected.  This  regulation  shall  be  honored,  es- 


CV.x.i<]  § 99.  The  Admission  of  Women  to  the  Order.  445 


teemed,  revered,  and  worshiped,  and  is  not  to  be  transgressed 
as  long  as  life  shall  last. 

“ If  a priestess  be  guilty  of  serious  sin,  she  shall  imdergo 
penance  of  half  a month  toward  both  the  congregations.  This 
regulation  shall  be  honored,  esteemed,  revered,  and  wor- 
shiped, and  is  not  to  be  transgressed  as  long  as  life  shall  last. 

“ When  a female  novice  has  spent  her  two  years  in  the 
practice  of  the  six  rules,  she  shall  seek  orchnation  from  both 
the  congregations.  This  regulation  shall  be  honored,  es- 
teemed, revered,  and  worshiped,  and  is  not  to  be  transgressed 
as  long  as  life  shall  last. 

“ A priestess  shall  not  revile  or  abuse  a priest  in  any 
manner.  Tliis  regulation  shall  be  honored,  esteemed,  re- 
vered, and  worshiped,  and  is  not  to  be  transgressed  as  long 
as  life  shall  last. 

“ From  tills  day  on  the  priestesses  shall  not  be  allowed  to 
reprove  the  priests  officially,  but  the  priests  shall  be  allowed 
to  reprove  the  priestesses  officially.  This  regulation  shall  be 
honored,  esteemed,  revered,  and  worshiped,  and  is  not  to  be 
transgressed  as  long  as  life  shall  last. 

“ If,  Ananda,  Maha-Pajapatl  the  Gotamid  will  accept 
these  eight  weighty  regulations,  let  it  be  reckoned  to  her  as 
her  ordination.” 

Then  the  venerable  Ananda,  when  he  had  received  from 
The  Blessed  One  these  eight  weighty  regulations,  drew  near 
to  IMaha-Pajapatl  the  Gotamid;  and  having  drawn  near,  he 
spoke  to  Maha-Pajapati  the  Gotamid  as  follows : 

“ If  now,  O Gotamid,  you  will  accept  eight  weighty  regu- 
lations, it  shall  be  reckoned  to  you  as  your  ordination  : — 

“ A priestess  of  even  a hundred  years’  standing  shall  sa- 
lute, rise  to  meet,  entreat  humbly,  and  perform  all  respectful 
offices  for  a priest,  even  if  he  be  but  that  day  ordained.  This 
regulation  shall  be  honored,  esteemed,  revered,  and  wor- 
shiped, and  is  not  to  be  transgressed  as  long  as  life  shall 
last. 

“ A priestess  shall  not  keep  residence  in  a district  where 
there  are  no  priests.  This  regulation  shall  be  honored,  es- 
teemed, revered,  and  worshiped,  and  is  not  to  be  transgressed 
as  long  as  life  shall  last. 


/ 


446 


V.  The  Order. 


[CV.X.I5 


“ On  each  half-month  a priestess  shall  await  from  the  con- 
gregation of  the  priests  the  appointing  of  fast^day,  and  some 
one  to  come  and  administer  the  admonition.  This  regulation 
shall  be  honored,  esteemed,  revered,  and  -worshiped,  and  is 
not  to  he  transgressed  as  long  as  life  shall  last. 

“ At  the  end  of  residence  a priestess  shall  invite  criticism 
in  both  congregations  in  regard  to  what  has  been  seen,  or 
heard,  or  suspected.  This  regulation  shall  be  honored,  es- 
teemed, revered,  and  woi-shiped,  and  is  not  to  be  transgressed 
as  long  as  life  shall  last. 

“ If  a priestess  be  guilty  of  serious  sin,  she  shall  undergo 
penance  of  half  a month  toward  both  the  congregations.  This 
regulation  shall  be  honored,  esteemed,  revered,  and  wor- 
shiped, and  is  not  to  be  transgressed  as  long  as  life  shall 
last. 

“ When  a female  no-vdce  has  spent  her  two  years  in  the 
practice  of  the  six  rules,  she  shall  seek  ordination  from  both 
the  congregations.  This  regulation  shall  be  honored,  es- 
teemed, revered,  and  worshiped,  and  is  not  to  be  transgressed 
as  long  as  life  shall  last. 

“ A priestess  shall  not  resile  or  abuse  a priest  in  any 
manner.  This  regulation  shall  be  honored,  esteemed,  re- 
vered, and  worshiped,  and  is  not  to  be  transgressed  as  long 
as  life  shall  last. 

“ From  this  day  on  the  priestesses  shall  not  be  allowed  to 
reprove  the  priests  officially,  but  the  priests  shall  be  allowed 
to  reprove  the  priestesses  officially.  This  regulation  shall  be 
honored,  esteemed,  revered,  and  worshiped,  and  is  not  to  be 
transgressed  as  long  as  life  shall  last. 

“ If  now,  O Gotamid,  you  -will  accept  these  eight  weighty 
regulations,  it  shall  be  reckoned  to  you  as  your  ordination.” 

“ Just  as,  O Ananda,  reverend  sir,  a woman  or  a man, 
youtliful,  young,  and  fond  of  ornament,  having  bathed  liis 
head,  and  obtained  a -wreath  of  blue  lotuses,  or  a -wueath  of 
jasmine  flowers,  or  a -wreath  of  atimuttaka  flowers,  would 
take  it  up  with  both  hands,  and  place  it  on  the  head,  the 
noblest  part  of  the  body ; in  exactly  the  same  way  do  I,  O 
Ananda,  reverend  sir,  take  up  these  eight  weighty  regula- 
tions, not  to  be  transgressed  as  long  as  life  shall  last.” 


CV.x.i®]  § 99.  The  Admission  of  Women  to  the  Order.  447 


Then  the  venerable  Ananda  di’ew  near  to  where  The 
Blessed  One  was ; and  having  drawn  near  and  greeted  The 
Blessed  One,  he  sat  down  respectfully  at  om  side.  And 
seated  respectfully  at  one  side,  the  venerable  Ananda  spoke 
to  The  Blessed  One  as  follows : 

“ ]\Iaha-Pajapati  the  Gotamid,  Reverend  Sir,  has  accepted 
the  eight  weighty  regulations;  the  sister  of  the  mother  of 
The  Blessed  One  has  become  ordained.” 

“ If,  Ananda,  women  had  not  retired  from  household  life 
to  the  houseless  one,  under  the  Doctrine  and  Discipline  an- 
nounced by  The  Tathagata,  religion,  Ananda,  would  long 
endure ; a thousand  years  would  the  Good  Doctrine  abide. 
But  since,  Ananda,  women  have  now  retired  from  house- 
hold life  to  the  houseless  one,  under  the  Doctrine  and  Dis- 
cipline announced  by  The  Tathagata,  not  long,  Ananda, 
will  religion  endure ; but  five  hundred  years,  Ananda,  will 
the  Good  Doctrine  abide.  Just  as,  Ananda,  those  families 
which  consist  of  many  women  and  few  men  are  easily  over- 
come by  burglars,  in  exactly  the  same  way,  Ananda,  when 
women  retire  from  household  life  to  the  houseless  one,  under 
a doctrine  and  discipline,  that  religion  does  not  long  endure. 
Just  as,  Ananda,  when  the  disease  called  mildew  falls  upon 
a flourishing  field  of  rice,  that  field  of  rice  does  not  long 
endure,  in  exactly  the  same  way,  Ananda,  when  women  re- 
tire from  household  life  to  the  houseless  one,  under  a doctrine 
and  discipline,  that  religion  does  not  long  endure.  Even  as, 
Ananda,  when  the  disease  called  rust  falls  upon  a flourishing 
field  of  sugar-cane,  that  field  of  sugar-cane  does  not  long 
endure,  in  exactly  the  same  way,  Ananda,  when  women  re- 
tire from  household  life  to  the  houseless  one,  under  a doctrine 
and  discipline,  that  religion  does  not  long  endure.  And  just 
as,  Ananda,  to  a large  pond  a man  would  prudently  build  a 
dike,  in  order  that  the  water  might  not  transgress  its  bounds, 
in  exactly  the  same  way,  Ananda,  have  I prudently  laid 
down  eight  weighty  regulations,  not  to  be  transgressed  as 
long  as  life  shall  last.” 


448 


V.  The  Order. 


[MV.vi.34i 


§ 100.  A FAMILY  OF  MAGICIANS. 

Translated  from  the  MahirYagga  (vi.  34i). 

Now  at  that  time  there  dwelt  in  the  city  of  Bhaddiya  a 
householder  named  Mendaka.  And  his  magical  power  was 
such  that  if  he  bathed  his  head,  had  his  granary  swept  out, 
and  sat  outside  by  the  door,  a shower  of  grain  would  fall 
from  the  sky  and  fill  the  granary.  Of  liis  wife  the  magical 
power  was  such  that  if  she  sat  down  by  a pint-pot  of  boiled 
rice  and  a dish  of  sauce  and  curry,  she  could  serve  a meal  to 
the  slaves  and  serving-men ; and  as  long  as  she  did  not  get 
up,  the  food  was  not  exhausted.  Of  the  son  the  magical 
power  was  such  that  with  only  a purse  of  a thousand  pieces 
of  money  he  could  pay  six  months’  wages  to  the  slaves  and 
ser-\dng-men ; and  as  long  as  the  purse  was  in  his  hand, 
the  money  was  not  exhausted.  Of  the  daughter-in-law  the 
magical  power  was  such  that  if  she  sat  down  by  a four- 
bushel  basket,  she  could  give  six  months’  rations  of  rice  to 
the  slaves  and  serving-men ; and  as  long  as  she  did  not  get 
up,  the  rice  was  not  exhausted.  Of  the  slave  the  magical 
power  was  such  that  with  one  plow  he  could  plow  seven 
furrows  at  once. 

And  it  came  to  the  ears  of  Seniya  Bimbisara,  king  of 
IMagadha : 

“ They  say  that  in  the  city  of  Bhaddiya,  which  is  in  our 
territory,  there  dwells  a householder  named  Mendaka.  And 
his  magical  power  is  such  that  if  he  bathes  his  head,  has  his 
granary  swept  out,  and  sits  outside  by  the  door,  a shower  of 
grain  will  fall  from  the  sky  and  fill  the  granary.  Of  his  wife 
the  magical  power  is  such  that  if  she  sits  down  by  a pint-pot 
of  boiled  rice,  and  a dish  of  sauce  and  curry,  she  can  serve  a 
meal  to  the  slaves  and  serving-men ; and  as  long  as  she  does 
not  get  up,  the  food  is  not  exhausted.  Of  the  son  the  magical 
power  is  such  that  with  only  a purse  of  a thousand  pieces  of 
money  he  can  pay  six  months’  wages  to  the  slaves  and  serving- 
men  ; and  as  long  as  the  purse  is  in  his  hand,  the  money  is 


MV.vi.34®] 


§ loo.  A Family  of  Magiciatis. 


449 


not  exhausted.  Of  the  daughter-in-law  the  magical  power  is 
such  that  if  she  sits  down  by  a four-bushel  basket,  she  can 
give  six  months’  rations  of  rice  to  the  slaves  and  serving-men ; 
and  as  long  as  she  does  not  get  up,  the  rice  is  not  exhausted. 
Of  the  slave  the  magical  power  is  such  that  with  one  plow  he 
can  plow  seven  furrows  at  once.” 

Then  Seniya  Bimbisara,  king  of  Magadha,  said  to  a cer- 
tain minister  who  had  charge  of  general  affairs : 

“ Look  you  now ! They  say  that  in  the  city  of  Bhaddiya, 
which  is  in  our  territor}^  there  dwells  a householder  named 
INIendaka.  And  his  magical  power  is  such  that  if  he  bathes 
his  head,  has  Ins  granary  swept  out,  and  sits  outside  by  the 
door,  a shower  of  grain  will  fall  from  the  sky  and  fill  the 
granary.  Of  his  wife  the  magical  power  is  such  that  if  she 
sits  down  by  a pint-pot  of  boiled  rice  and  a dish  of  sauce  and 
curry,  she  can  serve  a meal  to  the  slaves  and  serving-men ; 
and  as  long  as  she  does  not  get  up,  the  food  is  not  exhausted. 
Of  the  son  the  magical  power  is  such  that  with  only  a purse 
of  a thousand  pieces  of  money  he  can  pay  six  months’  wages 
to  the  slaves  and  serving-men ; and  as  long  as  the  purse  is  in 
his  hand,  the  money  is  not  exhausted.  Of  the  daughter-in- 
law  the  magical  power  is  such  that  if  she  sits  down  by  a four- 
bushel  basket,  she  can  give  six  montlis’  rations  of  rice  to  the 
slaves  and  serving-men  ; and  as  long  as  she  does  not  get  up, 
the  rice  is  not  exhausted.  Of  the  slave  the  magical  power  is 
such  that  with  one  plow  he  can  plow  seven  furrows  at  once. 
Look  you  now ! Go  and  find  out  about  this.  When  you 
have  seen  this  magical  power,  it  will  be  as  if  I myself  had 
seen  it.” 

“ Yes,  sire,”  said  the  minister  to  Seniya  Bimbisara,  king 
of  Magadha,  in  assent,  and  set  out  with  a fourfold  army  in 
the  direction  of  Bhaddiya.  And  going  from  place  to  place, 
he  drew  near  to  Bhaddiya,  and  to  where  INIendaka  the  house- 
holder was ; and  having  drawn  near,  he  spoke  to  jMendaka  the 
householder  as  follows : 

“ I,  O householder,  have  been  commanded  by  the  king,  as 
follows  : ‘ Look  you  now  ! They  say  that  in  the  city  of  Bhad- 
diya, which  is  in  our  territory^,  there  dwells  a householder 

29 


450 


V.  The  Order. 


[MV.vi.346 


named  Mendaka.  And  Ins  magical  power  is  such  that  if  he 
bathes  liis  head,  has  his  granary  swept  out,  and  sits  outside 
hy  the  door,  a shower  of  grain  will  fall  from  the  sky  and  fill 
the  granary.  Of  his  wife  the  magical  power  is  such  that  if 
she  sits  down  hy  a pint-pot  of  boiled  rice  and  a dish  of  sauce 
and  cuiT}',  she  can  serv*e  a meal  to  the  slaves  and  serving- 
men  ; and  as  long  as  she  does  not  get  up,  the  food  is  not  ex- 
hausted. Of  the  son  the  magical  power  is  such  that  with 
only  a purse  of  a thousand  pieces  of  money  he  can  pay  six 
montlis’  wages  to  the  slaves  and  serving-men ; and  as  long  as 
the  purse  is  in  his  hand,  the  money  is  not  exhausted.  Of  the 
daughter-in-law  the  magical  power  is  such  that  if  she  sits 
down  hy  a four-bushel  basket,  she  can  give  six  months’  rations 
of  rice  to  the  slaves  and  serving-men ; and  as  long  as  she  does 
not  get  up,  the  rice  is  not  exhausted.  Of  the  slave  the  magical 
power  is  such  that  with  one  plow  he  can  plow  seven  furrows 
at  once.  Look  you  now  I Go  and  find  out  about  tlus.  When 
you  have  seen  this  magical  power,  it  will  he  as  if  I myself  had 
seen  it.’  Let  us  see,  O householder,  jmur  magical  power.” 
Then  Mendaka  the  householder  bathed  his  head,  had  his 
granarj*  swept  out,  and  sat  outside  by  the  door,  and  a shower 
of  grain  fell  from  the  sky  and  filled  the  granary. 

“ We  have  seen,  O householder,  your  magical  power.  We 
will  see  that  of  your  wife.” 

Then  Mendaka  the  householder  commanded  his  wife : 

“ Serv'e,  then,  the  fourfold  army  with  food.” 

Then  the  wife  of  i\Iendaka  the  householder  sat  down  by 
a pint-pot  of  boiled  rice  and  a dish  of  sauce  and  curry,  and 
served  a meal  to  the  fourfold  army ; and  as  long  as  she  did 
not  get  up,  the  food  was  not  exhausted. 

“ We  have  seen,  O householder,  the  magical  power  of  your 
wife.  We  will  see  that  of  your  son.” 

Then  Mendaka  the  householder  commanded  his  son : 

“ Pay,  then,  my  cliild,  six  months’  wages  to  the  army.” 
Then  the  son  of  Mendaka,  with  only  a purse  of  a thousand 
pieces  of  money,  paid  six  months’  wages  to  the  fourfold  army ; 
and  as  long  as  the  purse  was  in  his  hand,  the  money  was  not 
exhausted. 


MV.vi.34®] 


§ lOO.  A Family  of  Magicians. 


451 


“ We  have  seen,  O householder,  the  magical  power  of  your 
son.  We  will  see  that  of  your  daughter-in-law.” 

Then  Mendaka  the  householder  commanded  his  daughter- 
in-law  : 

“ Give,  then,  six  months’  rations  of  rice  to  the  fourfold 
army.” 

Then  the  daughter-in-law  of  Mendaka  the  householder  sat 
down  by  a four-bushel  basket,  and  gave  six  months’  rations  of 
rice  to  the  fourfold  army ; and  as  long  as  she  did  not  get  up, 
the  rice  was  not  exhausted. 

“ We  have  seen,  O householder,  the  magical  power  of  your 
daughter-in-law.  We  will  see  that  of  your  slave.” 

“ Sir,  the  magical  power  of  my  slave  is  to  be  seen  in  the 
field.” 

“ Enough,  O householder ; we  have  seen  the  magical 
power  of  your  slave.” 

Then  the  minister  returned  to  Rajagaha  with  the  fourfold 
army,  and  drew  near  to  where  Seniya  Bimbisara,  king  of 
INIagadha,  was ; and  having  di-awn  near,  he  told  the  matter  to 
Seniya  Bimbisara,  king  of  Magadha. 


§ 101.  THE  STORY  OF  VISAKHA. 

Translated  from  the  Dhammapada,  and  from  Buddhaghosa’s  comment. 

53.  “ As  flowers  in  rich  profusion  piled 

Will  many  a garland  furnish  forth  ; 

So  all  the  years  of  mortal  man 
Should  fruitful  be  in  all  good  works.” 

As  flowers  in  rich -prof usion  piled f This  doctrinal  in- 
struction was  given  by  The  Teacher  while  dwelling  near 
Savatthi  in  Eastern  Monastery ; and  it  was  concerning 
Visakha,  a female  lay  disciple.  She  was  born,  we  are  told, 
in  the  city  of  Bhaddiya,  in  the  kingdom  of  Bengal.  Her 
father  Dhananjaya,  son  of  Mendaka  ^ the  treasurer,  ranked 

1 Identical  with  the  Mendaka  of  the  last  selection. 


I 


452 


V.  The  Order. 


[Dhp.23025 


also  as  treasurer,  and  her  mother  was  the  lady  Sumana,  his 
principal  wife. 

When  Visakha  was  seven  years  old,  The  Teacher,  per- 
ceiving that  the  Brahman  Sela,  and  others  of  her  city,  were 
competent  to  attain  to  salvation,  went  thither  on  his  wander- 
ings, accompanied  by  a great  congregation  of  priests. 

Now  at  that  time  i\Iendaka,  who  was  filling  the  office  of 
treasurer  in  that  city,  was  head  of  a household  of  five  persons 
of  great  merit.  The  five  persons  of  great  merit  were : Men- 
daka  the  treasurer ; Padum^  his  principal  vife ; Dhananjaya, 
his  eldest  son ; the  latter’s  wife,  Sumana ; and  Mendaka’s 
slave,  Punna.  Now  Wendaka  the  treasurer  was  not  the  only 
person  of  illimitable  wealth  in  Bimbisara’s  territory.  There 
were  five  of  them;  Jotiya,  Jatila,  Mendaka,  Punnaka, 
Kakavahya. 

When  Mendaka  the  treasurer  heard  of  the  arrival  of  The 
One  Possessing  the  Ten  Forces,  he  sent  for  the  little  maid 
Visakha,  the  daughter  of  his  son  Dhananjaya  the  treasurer, 
and  said  to  her, 

“ Dear  girl,  this  is  an  auspicious  day  for  you  and  for  me  ! 
With  your  five  hundred  girl-attendants  mount  five  hundred 
chariots,  and  with  these  five  hundred  female  slaves  as  your 
retinue  go  to  welcome  The  One  Possessing  the  Ten  Forces.” 

“Very  well,”  said  she,  and  cUd  so.  But  as  she  well  knew 
what  etiquette  required,  when  she  had  gone  as  far  in  her  car- 
riage as  was  proper  for  carriages  to  go,  she  alighted,  and  on 
foot  drew  near  to  The  Teacher.  Then  she  did  him  obeisance, 
and  stood  respectfxiUy  at  one  side.  Pleased  with  her  behav- 
ior, The  Teacher  taught  her  the  Doctrine,  and  at  the  end  of 
the  discourse,  she  attained  to  the  fruit  of  conversion,  together 
with  her  five  hundred  maidens. 

Also  Mendaka  the  treasurer  drew  near  to  The  Teacher, 
and  listening  to  a sermon,  attained  to  the  fruit  of  conversion, 
and  in%*ited  him  for  the  morrow  to  breakfast.  On  the  next 
day  at  his  own  house  he  sers'ed  The  Buddha  and  the  congre- 
gation of  the  priests  with  excellent  food,  both  hard  and  soft ; 
and  thus  for  half  a month  he  gave  liberally.  And  when  The 
Teacher  had  stopped  in  the  city  of  Bhaddiya  as  long  as  he 
wished,  he  departed. 


Dhp.231^’] 


§ loi.  The  Story  of  Visakha. 


453 


Now  at  that  time  Bimbisai’a  and  Pasenadi  the  Kosalan 
were  connected  by  marriage,  being  each  of  them  the  husband 
of  the  other’s  sister.  And  one  day  it  occurred  to  the  Kosalan 
king : “ In  Bimbisara’s  territory  dwell  five  men  of  illimitable 
wealth,  while  there  is  not  one  in  mine.  Suppose,  now,  I go 
to  Bimbisara,  and  ask  him  for  one  of  these  persons  of  great 
merit.” 

And  going  to  king  Bimbisara,  he  was  received  cordially 
by  the  latter,  who  then  asked, 

“ What  was  your  purpose  in  coming  ? ” 

“In  yoim  territory  dwell  five  men  of  illimitable  wealth, 
persons  of  great  merit.  I have  come  with  the  intention  of 
taking  one  of  them  back  with  me.  Let  me  have  one.” 

“It  would  be  impossible  for  me  to  move  one  of  those  great 
families.” 

“ I will  not  go  without,”  was  the  reply. 

The  king  took  counsel  with  his  ministers,  and  then  said 
to  him : 

“To  move  such  powerful  personages  as  Joti  and  the 
others,  would  be  like  moving  the  world.  But  Mendaka  the 
great  treasurer  has  a son  called  Dhananjaya  the  treasurer : I 
will  consult  with  him,  and  then  give  you  my  reply.” 

Then  Bimbisara  sent  for  Dhananjaya  the  treasurer,  and 
said  to  him, 

“ Dear  friend,  the  king  of  the  Kosalans  says  he  will  not 
return  home  unless  you  go  vdth  liim.  Therefore,  go  with 
him,  pray.” 

“ Sire,  I will  go,  if  you  send  me.” 

“ Then  make  your  preparations,  dear  friend,  and  go.” 

So  he  got  himself  ready,  and  the  king  was  full  of  kind 
attentions  to  him,  and  at  parting  formally  intrusted  him  to 
Pasenadi  the  king.  And  Pasenadi  the  king  set  out  for 
Savatthi,  intending  to  spend  one  night  on  the  way.  And 
coming  to  a pleasant  spot,  they  bivouacked  there. 

Then  said  Dhananjaya  the  treasurer, 

“ Whose  territory  are  we  on  now  ? ” 

“ iNIine,  O treasurer.” 

“ How  far  is  it  from  here  to  Savatthi  ? ” 


454 


V.  The  Order. 


[Dhp.23212 


“ Seven  leagues.” 

“ It  is  very  crowded  in  a city,  and  my  suite  is  a large  one. 
Sire,  if  it  so  please  you,  I will  dwell  here.” 

“ Very  good,”  said  the  king  in  assent;  and  mapping  out 
for  him  a city,  he  gave  it  to  him,  and  went  away.  And  from 
the  circumstance  that  the  settlement  in  that  place  was  made 
in  the  evening  [sa-yarh],  the  city  received  the  name  of 
Saketa. 

Xow  there  was  dwelling  at  Savatthi  a young  man  named 
Punnavaddhana,  who  was  the  son  of  a treasurer  named 
Migara,  and  had  just  come  of  age.  And  his  mother  and 
father  said  to  him, 

“ Son,  choose  yourself  a wife  from  what  family  you  please.” 
“ Oh  1 I have  no  use  for  anytliing  of  that  sort.” 

“ Son,  act  not  so  I No  family  can  last  without  children.” 

“ Well,  then,”  said  he,  when  they  continually  insisted, 
“ if  I can  have  a girl  endowed  with  the  five  beauties,  I will 
do  as  you  say.” 

“ But,  son,  what  are  these  five  beauties  ? ” 

“ Beauty  of  hair ; beauty  of  fiesh ; beauty  of  bone ; beauty 
of  skin ; and  beauty  of  youth.” 

(The  hair  of  a woman  who  is  experiencing  the  reward  of 
great  merit  is  like  a peacock’s  tad,  and,  when  it  is  loosened 
and  allowed  to  fall,  reaches  to  the  bottom  of  the  tunic,  where 
the  ends  turn  and  point  upwards.  This  is  “ Beauty  of  hair.” 
The  lips  are  of  a fine  color,  resembling  a bright  red  gourd,  and 
are  smooth  and  pleasant  to  the  touch.  This  is  “ Beauty  of 
flesh.”  The  teeth  are  white,  with  even  interstices,  resem- 
bling a row  of  diamonds  set  upright,  or  evenly  cut  mother-of- 
pearl.  This  is  “ Beauty  of  bone.”  The  skin,  even  without 
the  application  of  sandal-wood  perfume,  or  any  rouge,  or 
other  cosmetic,  is  glossy  like  a blue-lotus  wreath,  and  white 
like  a wreath  of  kanikara  flowers.  Tliis  is  “ Beauty  of  skin.” 
She  possesses  a youthfulness  as  fresh  when  she  has  brought 
forth  ten  times,  as  if  she  had  brought  forth  but  once.  This 
is  “ Beauty  of  youth.”) 

Then  his  mother  and  father  invited  and  entertained  one 
hundred  and  eight  Brahmans,  and  inquired  of  them, 


Dhp.233®] 


§101.  T}ie  Story  of  Visakha. 


455 


“ Are  there  any  women  endowed  with  the  five  beauties  ? ” 

“ Assuredly  there  are.” 

“Then  let  eight  of  you  go  in  search  of  a girl  of  this 
description.” 

And  giving  them  a liberal  present,  they  continued : 
“ When  you  return,  we  will  remember  you  again.  Go, 
search  for  a girl  of  this  description,  and  as  soon  as  you  find 
her,  put  on  her  this  decoration.”  And  with  that  they  placed 
in  their  hands  a gold  wreath  worth  a hundred  thousand  pieces 
of  money,  and  dismissed  them. 

So  the  eight  Brahmans  went  searching  through  all  the  large 
cities,  but  discovered  no  girl  endowed  with  the  five  beauties. 
Then  they  turned  back,  and  as  they  were  returning,  they 
chanced  to  arrive  at  Saketa  on  Public  Day.  “ Now,”  thought 
they,  “ our  mission  will  be  effected.” 

It  seems  that  every  year  in  that  city  there  was  held  a fes- 
tival called  “ Public  Day.”  Then  all  those  ladies  who  are 
not  in  the  habit  of  going  out  of  doors  issue  forth  from  their 
homes  with  their  attendants,  and  show  themselves  in  public, 
going  on  foot  to  the  banks  of  the  river.  And  on  the  same 
day  they  do  this,  all  the  rich  men’s  sons  of  the  warrior  and 
other  castes  station  themselves  alongside  the  patlis  in  order  to 
put  garlands  on  the  heads  of  any  pretty  girl  they  may  see  of 
equal  rank  with  themselves. 

And  these  Brahmans  came  also,  and  stationed  themselves 
in  a hall  on  the  banks  of  the  river.  At  that  moment  Visakha, 
then  some  fifteen  or  sixteen  years  of  age,  came  to  that  place 
on  her  way  to  bathe  in  the  river,  being  decked  in  all  her 
ornaments,  and  attended  by  five  himdi-ed  maidens.  And 
suddenly  a cloud  arose,  and  it  began  to  rain.  The  five  hun- 
dred maidens  took  to  running,  and  sought  refuge  in  the  hall. 
The  Brahmans  scanned  them  carefully,  but  saw  not  one 
among  them  endowed  with  the  five  beauties.  Then  Visakha 
came  up  at  her  natural  gait,  and  entered  the  hall,  and  her 
garments  and  ornaments  were  wet. 

The  Brahmans  perceived  that  she  had  four  of  the  beau- 
ties, and  being  desirous  of  seeing  her  teeth,  they  began  con- 
versing among  themselves,  saying. 


456 


F.  The  Order. 


[Dhp.233» 


“ Our  daughter  is  of  a lazy  disposition ; her  husband,  Ave 
must  needs  suppose,  will  have  to  content  himself  with  soxir 
gruel.” 

Then  said  Visakha,  “ What  is  that  you  are  saying  ? ” 

“ Dear  girl,  we  say  thus  and  so.” 

(They  say  the  sound  of  her  voice  was  sweet,  sounding 
forth  like  the  tones  of  a gong  of  bell-metal.) 

Then  with  a sweet  voice,  she  asked  them  again, 

“ Why  do  you  say  that  ? ” 

“ Your  attendant  women  came  running  to  this  hall,  and 
did  not  get  their  garments  or  their  ornaments  wet.  But 
though  it  is  but  a little  way,  you  did  not  run  at  all,  and  got 
your  garments  and  ornaments  wet.  This  is  why  we  speak  as 
we  do.” 

“ Good  sirs,  say  not  so.  I am  better  able  to  rrm  than 
they ; hut  I had  my  reasons  for  not  running.” 

“ What  were  they,  dear  girl  ? ” 

“ Good  sirs,  there  are  four  things  which  do  not  appear  to 
advantage  when  running.  And  there  is  another  reason.” 

“ Dear  girl,  what  are  the  four  things  ? ” 

“ Good  sirs,  an  anointed  and  richly  dressed  king  does  not 
appear  to  advantage  when  he  hinds  up  liis  loin-cloth,  and 
runs  in  the  ro^^al  court.  Every  one  finds  fault,  saving,  ‘ How 
is  it  this  great  king  rushes  around  like  any  householder  ? ’ 
He  appears  to  advantage  when  walking  at  a slow  gait.  The 
king’s  caparisoned  state  elephant  does  not  appear  to  ad^’antage 
when  running.  He  appears  to  advantage  when  marching  at 
an  elephant’s  natural  dignified  pace.  A man  who  has  retired 
from  the  Avorld  does  not  appear  to  ad^'antage  when  running. 
Every  one  finds  fault,  sapng,  ‘ How  is  it  this  monk  rushes 
about  like  any  layman  ? ’ He  appears  to  ad^’antage  when 
adopting  a tranquil  gait.  Xo  woman  appears  to  ad^'antage 
when  running.  People  justly  find  fault  with  her,  saying, 
‘ How  is  it  this  woman  rushes  about  like  a man  ? ’ These 
four  do  not  appear  to  advantage  when  running.” 

“ But  what,  dear  girl,  was  yoim  other  reason  ? ” 

“ Good  sirs,  a daughter  is  brought  up  by  her  mother  and 
father,  who  put  a value  on  every  limb  in  her  body.  For  we 


Dhp.234“] 


§ loi.  The  Story  of  Visakha. 


457 


are  goods  for  sale.  They  bring  us  up  in  order  to  marry  us 
into  another  family.  If  we  should  run  and  stumble,  either 
over  our  skirts  or  over  some  obstacle  on  the  ground,  and  in 
falling  should  break  either  a hand  or  a foot,  we  should  re- 
main as  burdens  on  our  families.  But  articles  of  ornament, 
if  they  get  wet,  can  dry.  This,  good  sirs,  was  my  reason  for 
not  running.” 

All  the  while  she  was  talking,  the  Brahmans  were  behold- 
ing the  splendor  of  her  teeth,  such  splendor  as  they  felt  they 
had  never  seen  before.  And  having  applauded  her  speech, 
they  took  the  gold  wreath,  and  placed  it  on  her  head,  and 
said : 

“ You,  dear  girl,  are  the  one  whom  this  befits.” 

Then  she  asked  them : “ Good  sirs,  from  what  city  are 
you  come?” 

“ From  Savatthi,  dear  girl.” 

“The  treasurer,  the  head  of  the  family,  what  is  his 
name?” 

“ His  name,  dear  girl,  is  Migara  the  treasurer.” 

“ And  my  young  master,  what  is  his  name  ? ” 

“ He  is  the  young  Punnavaddhana,  dear  girl.” 

Having  thus  ascertained  that  the  family  was  of  equal 
caste  to  her  own,  she  sent  a message  to  her  father  to  send  the 
chariot.  For  although  she  had  come  on  foot,  it  is  not  allowed 
to  maidens  to  return  in  that  manner  when  once  they  have 
been  decorated  with  the  wreath.  The  daughters  of  influential 
families  return  in  chariots  and  the  like ; others,  either  mount 
ordinary  carriages,  or  walk  under  a palm-leaf  parasol,  or,  if 
that  is  lacking,  they  raise  the  skirts  of  their  cloaks  and 
throw  them  over  their  shoulders.  In  the  present  instance, 
her  father  sent  her  five  himdred  chariots,  and  she  and  her  at- 
tendants mounted  and  returned  home,  while  the  Brahmans 
accompanied  them. 

Then  said  the  treasurer  to  the  Brahmans, 

“ Whence  are  ye  come  ? ” 

“From  Savatthi,  great  treasurer.” 

“ The  treasurer,  what  is  his  name  ? ” 

“ Mig^a  the  treasurer.” 


458 


V.  The  Order. 


[Dhp.23512 


“ What  is  the  son’s  name  ? ” 

“ Young  Punnavaddhana.” 

“ The  riches,  how  great  are  the  riches  ? ” 

“ Four  hundred  millions,  great  treasurer.” 

“ His  riches,  by  the  side  of  ours,  are  but  as  a farthing. 
However,  from  the  time  one  obtains  a protector  for  a maiden, 
why  look  for  anything  else  ? ” Thus  he  gave  his  consent. 

After  a day  or  two  of  hospitable  entertainment,  he  dis- 
missed them.  And  they  returned  to  Savatthi,  and  announced 
to  IMigara  the  treasurer : 

“We  have  found  the  girl.” 

“Whose  daughter  is  she?” 

“ Dhanahjaya  the  treasurer’s.” 

“ That  is  a powerful  personage  whose  daughter  you  have 
secured  for  us.  We  must  go  quickly  to  fetch  her.”  Then 
he  went  and  announced  to  the  king  the  circumstances  of  the 
case,  and  that  he  must  needs  absent  himself  for  a while. 

And  the  king  thought  to  himself : “ This  is  the  great  per- 
sonage whom  I removed  from  before  Bimbisara  and  settled  in 
Saketa.  I ought  to  pay  him  some  attention.”  And  he  said 
to  jMigara  the  treasurer, 

“ I,  too,  will  go.” 

“Very  good,  sire,”  replied  the  other,  and  sent  the  follow- 
ing message  to  Dhanahjaya  the  treasurer:  “When  I come, 
the  king  will  come  also,  and  the  king’s  army  is  large.  Shall 
you  be  able  to  take  care  of  so  many  people,  or  not  ? ” 

The  return  message  came  : “ Let  ten  kings  come,  if  they 
wish.” 

Then  Migara  the  treasurer  took  all  the  inhabitants  of  that 
large  city,  leaving  barely  enough  to  guard  the  houses,  and 
when  he  had  come  witliin  half  a league  of  Saketa,  he  halted, 
and  sent  a message  announcing  his  arrival. 

Then  Dhanahjaya  the  treasurer,  after  sending  out  to  them 
a large  present,  consulted  with  his  daughter  : 

“ My  dear,”  said  he,  “ I hear  that  your  father-in-law  has 
come  with  the  king  of  the  Kosalans.  Which  house  shall  we 
get  ready  for  him,  which  for  the  king,  and  which  ones  for  the 
deputy  kings  ? ” 


Dhp.236^1 


§ loi.  The  Story  of  Visakha. 


459 


Now  clever  was  the  treasurer’s  daughter,  with  a fully- 
matured  and  keen  intellect,  the  resiilt  of  longing  expressed 
and  aspiration  cherished  through  a hundred  thousand  world- 
cycles.  And  she  gave  orders  : “ Let  such  and  such  a house 
be  got  ready  for  my  father-in-law,  such  another  for  the  king, 
and  such  others  for  the  deputy  kings.”  After  making  these 
arrangements,  she  next  summoned  the  slaves  and  servants, 
and  said  to  them : “ Let  so  many  of  you  wait  on  the  king, 
and  so  many  on  the  deputy  kings ; and  do  you  who  are  hos- 
tlers and  the  like  take  care  of  the  elephants,  horses,  and  other 
beasts  ; for  our  guests  must  have  a merry  time  while  they  are 
here.”  Such  were  her  orders.  And  why  ? So  that  none  might 
say : “ We  came  to  Visakha’s  merrymaking  and  got  nothing 
for  our  pains,  but  spent  our  time  looking  after  our  beasts.” 

That  same  day,  Visakha’s  father  sent  for  five  hundred 
goldsmiths,  and  giving  them  a thousand  nikkhas  of  red  gold, 
besides  silver,  gems,  pearls,  coral,  diamonds,  etc.,  enough  to 
go  with  it,  he  said : “ i\Iake  for  my  daughter  what  is  called 
the  great  creeper  parure.” 

After  remaining  a few  days,  the  king  sent  a message  to 
Dhananjaya  the  treasurer,  sa;ynng, 

“ It  is  too  great  a load  for  a simple  treasurer  to  feed  and 
take  care  of  us.  Be  pleased  to  appoint  a time  for  the  maid- 
en’s departure.” 

But  Dhananjaya  the  treasurer  returned  word  to  the  king : 

“ The  rainy  season  is  now  come,  and  you  can  well  afford 
to  remain  four  months.  Let  everjffliing  pertaining  to  your 
army  be  my  care.  It  -will  be  time  enough  for  your  majesty 
to  go  when  I dismiss  you.” 

From  that  time  on  it  was  like  a continual  festival  for  the 
city  of  Saketa.  From  the  king  down,  every  one  was  provided 
■with  garlands,  perfumes,  garments,  and  other  gifts,  so  that 
each  one  felt  himself  the  especial  object  of  the  treasurer’s 
hospitality. 

Thus  three  months  went  by,  but  the  parure  was  not  yet 
finished. 

Then  came  the  masters  of  ceremonies,  and  announced  to 
the  treasurer : 


46o 


V.  The  Order. 


[Dhp. 236^8 


“ There  is  no  lack  of  anything  else,  but  the  army  has  not 
sufficient  wood  to  cook  its  meals.” 

“ Go,  my  dear  sirs,  take  all  the  tumble-down  elephant 
stables,  and  other  buildings  of  the  kind  in  the  city,  and  all 
the  dilapidated  houses,  and  use  them  for  cooking-fuel.” 

This  wood  did  the  cooking  for  half  a month,  and  there- 
upon they  again  announced  to  the  treasurer : 

“ There  is  no  wood.” 

“ At  this  time  in  the  year  one  cannot  go  for  wood.  But 
open  the  store-houses  where  stuffs  are  kept,  and  make  wicks 
of  the  coarse  cloths,  dip  them  in  vessels  of  oil,  and  so  cook 
your  meals.” 

They  did  so  for  half  a month,  and  thus  four  months  had 
gone  by,  and  the  parure  was  finished.  There  was  no  thi-ead 
in  this  parure ; silver  was  used  instead.  When  this  parure 
was  on,  it  extended  from  head  to  foot.  At  the  latter  place 
were  bunches  of  gold  medals,  and  silver  dies.  On  the  crown 
of  the  head  was  a medal,  at  the  top  of  the  ears  two,  at  the 
throat  one,  at  the  knees  two,  at  the  elbows  two,  and  at  the 
sides  of  the  waist  two. 

Now  a part  of  this  parure  consisted  of  a peacock,  and 
there  were  five  hundi-ed  feathers  of  red  gold  in  the  wing  on 
the  right  side,  and  five  hundi’ed  in  the  one  on  the  left  side. 
The  beak  was  of  coral,  the  eyes  were  of  jewels,  and  likewise 
the  neck  and  the  tail-feathers.  The  midribs  of  the  feathers 
were  of  silver,  and  likewise  the  shanks  of  the  legs.  When 
placed  in  position  on  Visakha’s  head,  it  appeared  like  a pea- 
cock dancing  on  the  summit  of  a mountain,  and  the  sound 
which  came  from  the  thousand  midribs  rolled  forth  like  the 
tones  of  celestial  choruses  and  orchestras.  And  it  was  only 
when  people  had  come  quite  close  that  they  knew  it  was  not 
a real  peacock. 

This  parure  was  worth  ninety  millions,  and  a hundred 
thousand  was  spent  on  the  workmanship.  But  what  was  the 
deed  in  a previous  existence  which  caused  her  to  obtain  tins 
parure  ? They  say  that  in  the  time  of  Kassapa  Buddlia  she 
gave  cloth  for  robes  to  twenty  thousand  priests,  also  thread 
and  needles  and  dyeing  material,  all  her  own  property ; and 


Dhp.237^] 


§ loi.  The  Story  of  Visakha, 


461 

the  parure  was  the  result  of  this  liberality.  For  the  giving  of 
robes  by  a woman  attains  its  fruition  in  the  great  creeper 
parure ; by  a man,  in  the  supernatural  bowl  and  robes. 

When  the  great  treasurer  had  thus  spent  four  months  in 
getting  ready  his  daughter’s  trousseau,  he  began  giving  her 
the  dowry.  He  gave  five  hundred  carts  full  of  money,  five 
hundred  carts  full  of  gold  dishes,  five  hundi-ed  full  of  silver 
dishes,  five  hundred  full  of  copper  dishes,  five  hundi-ed  full 
of  silk  garments,  five  hundred  full  of  clarified  butter,  five 
hundred  full  of  husked  rice,  and  five  hundred  full  of  plow- 
shares and  other  implements.  They  say  the  reason  why  he 
thus  gave  her  all  manner  of  implements  was  for  fear  that  his 
daughter  in  her  new  home  might  need  something,  and  be 
obliged  to  send  to  a neighbor’s  for  it.  And  he  gave  fifteen 
hundred  waiting-maids  whose  duties  were  to  bathe,  feed,  and 
dress  her,  — all  of  them  handsome  slaves,  and  richly  dressed, 
and  riding  in  five  hundred  chariots,  three  to  each  several 
chariot. 

Then  he  determined  to  give  his  daughter  some  cattle,  and 
gave  orders  to  his  men : 

“ Look  you  now ! Go  and  open  the  door  of  my  lesser 
cattle-fold,  and  post  yourselves  for  a distance  of  three  quar- 
ters of  a league,  and  at  every  quarter-league  have  a drum. 
And  let  the  space  across  from  side  to  side  be  a hundi-ed  and 
forty  cubits,  and  let  not  the  cows  transgress  those  limits. 
And  as  soon  as  you  get  them  in  position,  sound  your 
drums.” 

They  did  so.  When  the  cows  passed  out  of  the  fold,  and 
had  gone  a quarter-league,  the  men  gave  a signal  with  the 
di’um,  and  again  at  the  end  of  the  second  quarter-league,  and 
again  at  the  third  quarter-league.  And  they  hemmed  them 
in  at  the  sides.  Thus,  for  a space  of  three-quarters  of  a 
league  in  length,  and  a hundred  and  forty  cubits  across,  the 
cows  stood  so  close  that  they  chafed  one  another. 

Then  said  the  great  treasurer,  “ That  is  enough  cows  for 
my  daughter.  Shut  the  door.”  So  they  shut  the  door  of  the 
fold ; but,  notwithstanding  the  door  was  shut,  such  was  the 
effect  of  Visakha’s  merit  that  the  vigorous  bulls  and  the  milch 


462 


F.  The  Order. 


[Dhp.23816 


cows  leaped  up  and  got  out.  And  in  spite  of  all  the  men 
could  do  to  prevent  them,  sixty  thousand  vigorous  bulls  and 
sixty  thousand  milch  cows  got  out,  and  behind  the  milch 
cows  followed  vigorous  bull  calves. 

What  was  the  deed  in  a previous  existence  by  reason  of 
which  the  cattle  thus  got  out  ? Because  once  she  kept  on 
giving,  in  spite  of  the  efforts  people  made  to  stop  her.  As 
tradition  has  it,  in  the  time  of  The  Supreme  Buddha  Kassapa, 
she  was  the  youngest  of  the  seven  daughters  of  king  Kiki, 
and  her  name  was  Servant-of-the-Congregation.  And  as  she 
was  once  gi^'ing  the  five  products  of  the  cow  in  alms  to 
twenty  thousand  priests,  the  young  priests  and  the  novices 
cried,  “ Enough,  enough ! ” and  closed  their  hands  up  tight. 
But,  notwitlistanding  their  efforts  to  prevent  her,  she  kept  on 
giving,  saying,  “ Here  is  a sweet  bit ; here  is  a dainty  mor- 
sel.” This  was  the  reason  the  cattle  kept  on  coming  out, 
notwithstanding  the  efforts  made  to  prevent  them. 

When  the  treasurer  had  got  thus  far  in  Iris  gi\ing,  his 
wife  said  to  him, 

“ You  have  assigned  goods  to  my  daughter,  but  no  male 
and  female  vassals  to  do  her  bidding.  Why  is  this  ? ” 

“ Because  I want  to  find  out  who  are  fond  of  her,  and 
who  are  not.  Of  course,  I shall  send  vassals  with  her  to  do 
her  bidding.  When  she  comes  to  mount  her  chariot  to  de- 
part, I shall  make  proclamation : ‘ Let  all  who  wish  to  go 
with  my  daughter,  do  so ; and  let  all  others  stay  at  home.’  ” 

Now  the  day  before  she  rvas  to  depart,  the  treasurer  sat  in 
his  room  and  had  his  daughter  sit  by  him,  and  he  admonished 
her,  telling  her  what  rules  of  conduct  she  should  adopt  when 
she  came  to  dwell  in  her  husband’s  family.  And  it  happened 
that  Migara  the  treasurer  was  seated  in  the  next  room,  and 
overheard  the  admonition  of  Dhananjaya  the  treasurer,  which 
was  as  follows : 

“ My  child,  as  long  as  you  dwell  in  your  father-in-law’s 
family,  the  in-door  fire  is  not  to  be  taken  out  of  doors  ; out- 
door fire  is  not  to  be  brought  within  doors  ; give  only  to  him 
who  gives ; give  not  to  him  who  does  not  give ; give  both 
to  him  who  gives,  and  to  him  who  does  not  give ; sit  hap- 


Dhp.239^'’] 


§ loi.  The  Story  of  Visakha. 


463 


pily ; eat  happily ; sleep  happily ; wait  upon  the  fire  ; and 
reverence  the  household  divinities.”  This  was  the  tenfold 
admonition. 

On  the  next  day  he  assembled  the  different  guilds  of 
artisans,  and  in  the  presence  of  the  royal  army  he  appointed 
eight  householders  to  be  sponsors  for  his  daughter,  saying, 
“ You  are  to  try  any  charge  of  sin  that  may  he  brought 
against  my  daughter  in  her  new  home.”  Next  he  had  his 
daughter  put  on  her  great  creeper  parure  that  was  worth 
ninety  millions,  and  gave  her  besides  five  hundred  and  forty 
millions  with  which  to  buy  aromatic  powders  for  her  bath. 
And  causing  her  to  mount  a chariot,  he  took  her  about  in 
the  neighborhood  of  Saketa  as  far  as  to  Anuradhapura, 
through  fourteen  villages  that  were  subject  to  him ; and  as 
he  went  through  one  after  another,  he  caused  proclamation  to 
be  made ; “ Let  all  who  wish  to  go  with  my  daughter,  go.” 
On  hearing  the  proclamation,  all  the  inhabitants  of  the  four- 
teen villages,  without  exception,  issued  forth,  saying,  “ When 
our  mistress  is  on  the  point  of  leaving,  why  stay  we  here  ? ” 
Then  Dhananjaya  the  treasurer,  full  of  polite  attentions  to 
the  king  and  Migara  the  treasurer,  accompanied  them  a short 
distance  on  their  way ; and  having  intrusted  his  daughter  into 
their  hands,  he  there  took  leave  of  them. 

And  Migara  the  treasurer  rode  in  a conveyance  behind 
the  others,  and  beholding  a great  crowd  of  people  following, 
he  asked, 

“ Pray,  who  are  these  ? ” 

“ They  are  male  and  female  vassals  to  do  the  bidding  of 
your  daughter-in-law.” 

“ Who  could  ever  feed  so  many  ? Beat  and  drive  them 
away,  and  keep  only  those  who  do  not  run.” 

“ Hold  ! ” cried  Visakha ; “ do  not  drive  them  away  ! 
The  one  army  can  feed  the  other.” 

But  the  treasurer  persisted,  saying,  “ iVIy  dear  girl,  we 
have  no  use  for  them.  Who  is  there  to  feed  them  ? ” And 
he  caused  his  men  to  fling  clods  of  earth  at  them,  and  to  beat 
them  with  sticks,  and  all  those  who  did  not  run  he  took  with 
him,  saying,  “ These  are  a plenty.” 


464 


F.  The  Order. 


[Dhp.  239*2 


When  Yisakha  approached  the  gate  of  the  city  of  Sa- 
vatthi,  she  began  to  reflect,  “ Shall  I enter  seated  in  a 
covered  conveyance,  or  standing  erect  in  a chariot  ? ” Then 
she  thought,  “ If  I am  in  a covered  conveyance  when  I enter, 
no  one  will  see  the  elegance  of  my  great  creeper  parure.” 
So  she  entered  the  city  standing  in  her  chariot,  and  showing 
herself  to  the  whole  town.  And  when  the  inhabitants  of 
Savatthi  beheld  the  magnificence  of  Yisakha,  they  said, 
“ Tills,  then,  is  Yisakha.  Truly,  her  magnificence  becomes 
her  well ! ” And  thus  it  was  in  great  pomp  she  entered  the 
treasurer's  house. 

Then  all  the  inhabitants  of  the  city  sent  gifts  to  her, 
according  to  their  power,  and  according  to  their  ability ; 
for  they  thought,  “Dhanahjaya  the  treasurer  was  exceed- 
ingly hospitable  to  us  when  we  went  to  his  city.”  But 
Yisakha  took  all  the  gifts  that  were  sent  her,  and  distrib- 
uted them  to  the  different  families  everywhere  throughout 
the  city.  And  in  sending,  she  accompanied  each  gift  with  an 
affectionate  message : “ This  is  for  my  mother,  this  for  my 
father,  this  for  my  brother,  and  this  for  my  sister ; ” thus 
treating  each  one  according  to  age,  and  making,  as  it  were, 
all  the  inhabitants  of  the  city  her  relatives. 

Now  towards  the  end  of  the  night,  her  thoroughbred 
mare  gave  birth  to  a foal.  And  Yisakha,  accompanied  by 
her  female  slaves  bearing  torches,  went  to  the  stable,  and 
superintended  while  they  washed  the  mare  with  warm  water, 
and  anointed  her  with  oil.  Then  she  returned  to  her  own 
quarters. 

Now  Migara  the  treasurer  had  for  a long  time  been  favor- 
ably disposed  to  the  sect  of  naked  ascetics.  And  urged  by 
this  feeling,  though  The  Buddha  was  dwelling  in  a neighbor- 
ing monastery,  he  neglected  him  in  the  festivities  of  his  son’s 
wedding,  but  determined  to  do  the  naked  ascetics  an  honor. 
So,  on  a certain  day,  he  had  some  rice  porridge  cooked  in 
several  hundred  new  dishes,  and  extended  an  invitation  to 
five  hundred  of  the  unclothed.  And  when  he  had  got  them 
all  into  his  house,  he  sent  a message  to  Yisakha,  saying, 
“ Let  my  daughter-in-law  come  and  do  reverence  to  the 
saints.” 


Dhp.24o^'J] 


§101.  The  Story  of  Visakha. 


465 


When  Visakha  heard  the  word  “ saints  ” she  was  greatly 
delighted,  for  she  had  been  converted,  and  was  a noble  dis- 
ciple. But  when  she  came  to  the  place  where  they  were 
eating,  and  beheld  them,  she  was  angry  with  the  treasurer, 
and  returned  to  her  own  quarters,  saying  reproachfully, 
“ These  persons  so  devoid  of  shame  and  fear  of  sinning 
cannot  be  saints.  Why  did  my  father-in-law  have  me 
summoned  ? ” 

When  the  unclothed  caught  sight  of  her,  they  all  with 
one  mouth  reproached  the  treasurer : 

“ Why,  O householder,  did  you  not  find  some  one  else  for 
a daughter-in-law?  You  have  introduced  into  your  house  an 
arrant  misfortune-breeder,  a disciple  of  the  monk  Gotama. 
Make  haste  and  have  her  expelled  from  the  house.” 

“ It  is  out  of  the  question,”  thought  the  treasurer,  “ for 
me  to  expel  her  just  because  these  men  tell  me  to  do  so.  She 
is  from  too  powerful  a family.”  And  he  dismissed  them, 
saying, 

“ Your  reverences,  young  people  sometimes  act  without 
knowing  what  they  are  about.  Hold  your  peace ! ” 

Then  he  sat  down  on  a costly  seat,  and  began  to  eat  the 
sweet  rice  porridge  from  a golden  bowl.  At  that  moment  a 
[Buddhist]  elder  on  his  begging  rounds  entered  the  house. 
Visakha  was  standing  fanning  her  father-in-law,  and  saw  him. 
And  thinking,  “ It  would  not  be  fitting  for  me  to  announce 
him  to  my  father-in-law,”  she  moved  off  in  such  a way  as  to 
call  his  attention  to  the  elder.  But  the  foolish,  unconverted 
man,  although  he  saw  the  elder,  made  as  if  he  did  not  see 
him,  and  with  head  bent  down,  he  kept  on  eating. 

“ Pass  on,  reverend  sir,”  said  Visakha,  when  she  perceived 
that  her  father-in-law  made  no  sign,  notwithstanding  he  had 
seen  the  elder;  “my  father-in-law  is  eating  stale  fare.” 

The  treasurer,  although  he  had  borne  with  the  talk  of  the 
naked  ascetics,  the  moment  she  said,  “ He  is  eating  stale 
fare,”  removed  his  hand  from  his  bowl,  and  exclaimed, 

“ Take  away  this  rice  porridge,  and  turn  the  girl  out  of 
the  house  ! To  think  that  she  should  accuse  me,  and  in  a time 
of  festivity,  too,  of  eating  anjdhing  unclean ! ” 

30 


466 


V.  The  Order. 


[Dhp. 24x18 


But  all  the  slaves  and  servants  in  the  house  belonged 
to  Yisakha.  Who  was  there  to  seize  her  by  hand  or  foot  ? 
There  was  not  one  who  dared  so  much  as  open  his  mouth. 

“Father,”  said  Visaklia,  after  listening  to  him;  “I  ’ll  not 
leave  so  easily  as  you  seem  to  tliink.  I am  not  a common 
prostitute,  picked  up  at  some  river  bathing-place ; and  daugh- 
ters whose  parents  are  still  living  are  not  turned  off  so  easily. 
Now  my  father  has  provided  for  this  very  case.  When  I was 
starting  to  come  liither,  he  summoned  eight  householders,  and 
put  me  in  their  charge,  saying,  ‘ If  any  charge  of  sin  be  made 
against  my  daughter,  investigate  it.’  Have  these  men ’sum- 
moned, and  establish  my  guilt  or  innocence.” 

“ She  speaks  well,”  said  the  treasurer,  and  had  the  eight 
householders  summoned. 

Said  he : “ Tliis  young  girl,  when  I was  seated,  in  a time 
of  festivity,  eating  rice  porridge  from  a golden  bowl,  said  I 
was  eating  what  was  unclean.  Find  her  guilty  and  turn  her 
out.” 

“ Dear  girl,  is  it  so,  as  he  says  ? ” 

“ That  is  not  as  I say : — but  when  a certain  elder  on  his 
begging-rounds  came  and  stood  in  the  door-way,  my  father- 
in-law,  who  was  eating  sweet  rice  porridge,  paid  no  attention 
to  him.  Then  I thought : ‘ IMy  father-in-law  is  not  acquiring 
any  merit  in  this  existence,  but  is  consuming  old,  stale  merit.’ 
So  I said : ‘ Pass  on,  reverend  sir ; my  father-in-law  is  eating 
stale  fare.’  Now,  what  fault  is  there  here  of  mine  ? ” 

“ There  is  none.  Our  daughter  speaks  justly.  Why  are 
you  angry  with  her  ? ” 

“ Sirs,  granted  that  tliis  is  no  fault : but  one  night  in  the 
middle  watch,  she  went  out  beliind  the  house,  accompanied 
by  her  male  and  female  slaves.” 

“ Dear  girl,  is  it  so,  as  he  says  ? ” 

“ Good  sirs,  I went  for  no  other  reason  but  that  I thought 
when  a thoroughbred  mare  was  bringing  forth  in  tliis  very 
house,  it  would  not  do  to  sit  still  and  make  no  sign.  So  I had 
my  slave-girls  take  torches,  and  went  and  caused  the  mare  to 
receive  the  attentions  suitable  for  a time  of  foaling.” 

“ Sir,  our  daughter  does  in  your  house  work  that  is  unfit 
even  for  slave-girls.  What  fault  can  you  discover  here  ? ” 


Dhp.242i‘] 


§ loi.  The  Story  of  Visakha. 


467 


“ Sirs,  granted  that  here  also  there  is  no  fault.  Her  father, 
however,  was  admonishing  her  at  the  time  she  was  starting  to 
come  liither,  and  gave  her  ten  admonitions  of  a deeply  hidden 
meaning ; and  I do  not  understand  them.  Let  her  tell  me 
their  meaning.  For  instance,  her  father  said,  ‘The  in-door 
fire  is  not  to  he  taken  out  of  doors.’  Is  it  possible,  pray,  for 
us  to  get  on  with  our  neighbors,  without  ever  sending  fire  to 
their  households  ? ” 

“ Is  it  so,  as  he  says,  dear  girl  ? ” 

“ Good  sirs,  my  father  did  not  mean  that  by  what  he  said ; 
hut  this  is  what  he  meant : ‘ Dear  girl,  if  you  notice  any  fault 
in  your  mother-in-law,  or  your  father-in-law,  or  your  husband, 
do  not  tell  of  it  outside  in  some  one  else’s  house.  There  is 
no  Avorse  fire  than  tliis.’  ” 

“ Sirs,  so  be  it : but  her  father  said : ‘ Out-door  fire  is  not 
to  be  brought  within  doors.’  Would  it  be  possible,  if  our 
in-door  fire  were  to  ffo  out,  for  us  not  to  fetch  fire  from  out- 
side?” 

“ Is  it  so,  as  he  says,  dear  girl  ? ” 

“ Good  sirs,  my  father  did  not  mean  that  by  what  he  said ; 
but  this  is  what  he  meant : ‘ If  any  of  your  neighbors,  whether 
male  or  female,  speak  ill  of  your  father-in-law,  or  of  your  hus- 
band, do  not  bring  their  talk  home,  and  repeat  it  saying,  “ So 
and  so  has  this  or  that  to  say  of  you.”  For  there  is  no  fire 
comparable  to  this  fire.’  ” 

Thus,  in  this  point  also  she  was  guiltless.  And  as  in  this 
case,  so  also  in  the  others;  and  the  following  is  their  pur- 
port : — 

When  her  father  said  to  her:  “Give  only  to  him  who 
gives,”  he  meant,  “ Give  only  to  those  who  give  borrowed 
articles  back  again.” 

And  “ Give  not  to  him  who  does  not  give,”  meant,  “ Give 
not  to  those  who  do  not  give  back  again  what  they  borrow.” 

“ Give  both  to  him  who  gives,  and  to  him  who  does  not 
give,”  meant,  “ When  your  needy  relatives  and  friends  come 
to  you,  you  should  give  to  them,  whether  they  are  able  to 
repay  you  or  not.” 

“ Sit  happily,”  meant,  “ When  you  see  your  mother-in-law. 


468 


V.  The  Order. 


[Dhp.2439 


or  your  father-in-law,  or  your  husband,  you  should  rise,  and 
not  keep  your  seat.” 

“ Eat  happily,”  meant,  “ You  should  not  eat  before  your 
mother-in-law,  or  your  father-in-law,  or  your  husband.  You 
must  eat  after  you  have  waited  on  them,  and  they  have  been 
helped  to  everything  they  wish.” 

“Sleep  happily,”  meant,  “Do  not  ascend  your  couch  to 
lie  down  to  sleep  before  your  mother-in-law,  or  your  father- 
in-law,  or  your  husband ; but  when  you  have  done  for  them 
all  the  different  services  which  should  be  done,  you  can  after- 
wards yourself  lie  down  to  sleep.” 

“ Wait  upon  the  fire,”  meant,  “ You  should  look  upon  your 
mother-in-law,  your  father-in-law,  and  your  husband,  as  if  they 
were  a flame  of  fire,  or  a royal  serpent.” 

“ Reverence  the  household  divinities,”  meant,  “ You  should 
look  upon  your  mother-in-law,  your  father-in-laAV,  and  your 
husband,  as  your  divinities.” 

When  thus  the  treasurer  had  heard  the  meaning  of  the  ten 
admonitions,  he  was  unable  to  find  any  reply,  and  sat  with 
downcast  eyes.  The  householders  then  said  to  him, 

“ Treasurer,  is  there  any  other  sin  in  our  daughter  ? ” 

“ Sirs,  there  is  none.” 

“ Then,  if  she  is  guiltless,  why  did  you  attempt  without 
cause  to  turn  her  out  of  doors  ? ” 

“ Good  sirs,”  said  Visakha,  at  this  point  in  the  discussion, 
“ although  at  first  it  was  not  fitting  that  I should  leave  at  the 
command  of  my  father-in-law,  yet  now  that  you  whom  my 
father  appointed  to  try  charges  winch  might  be  brought 
against  me,  have  found  me  guiltless,  it  is  a good  time  to  go.” 
So  saying,  she  gave  orders  to  her  male  and  female  slaves 
to  get  ready  the  carriages  and  make  the  other  necessary  prep- 
arations. 

“ Dear  girl,  I spoke  in  ignorance ; pardon  me,”  said  then 
the  treasurer,  speaking  half  to  the  householders. 

“ Good  sir,  I do  pardon  you  all  there  is  to  pardon.  I am, 
however,  daughter  in  a family  that  has  studied  and  has  faith 
in  the  religion  of  The  Buddha,  and  to  see  something  of  the 
congregation  of  the  priests  is  necessary  to  us.  If  I can  be 


Dhp.244^] 


§ 1 01.  The  Story  of  Visakha. 


469 


allowed  to  wait  on  the  congregation  of  the  priests  at  my 
pleasure,  I will  stay.” 

“ Dear  girl,  wait  on  your  monks  as  much  as  you  please,” 
was  the  reply. 

Visakha,  accordingly,  sent  an  invitation  to  The  One  Pos- 
sessing the  Ten  Forces,  and  on  the  next  day  received  him  at 
her  house.  And  the  naked  monks,  when  they  heard  that  The 
Teacher  had  gone  to  the  house  of  Migara  the  treasurer, 
went  also,  and  sat  down  outside  the  house  encompassing  it. 
Visakha,  having  given  the  water  of  donation,  sent  a message 
to  her  father-in-law : 

“ All  the  arrangements  for  the  entertainment  are  ready. 
Let  my  father-in-law  come  and  wait  on  The  One  Possessing 
the  Ten  Forces.” 

But  as  he  was  about  to  go,  the  naked  ascetics  restrained 
him,  sajdng, 

“ O householder,  go  not  near  the  monk  Gotama.” 

So  he  sent  hack  word : “ Let  my  daughter-in-law  wait  on 
him  herself.” 

When  she  had  waited  on  The  Buddha  and  on  the  congre- 
gation of  the  priests  that  followed  him,  and  the  meal  was  now 
at  an  end,  she  again  sent  a message : 

“ Let  my  father-in-law  come  and  hear  the  sermon.” 

“ If  I were  not  to  go  now,  it  would  not  do  at  all,”  said 
then  the  treasurer ; for  he  was  very  desirous  of  hearing  the 
Doctrine. 

“ Well,  then,”  said  the  naked  monks,  when  they  saw  he 
was  bent  on  going,  “ you  may  listen  to  the  Doctrine  of  the 
monk  Gotama,  if  you  will  sit  outside  of  a curtain.”  Then 
they  went  ahead  of  him,  and  drew  a curtain  around,  and  he 
went  and  sat  down  outside  of  the  curtain. 

But  The  Teacher  thought,  “ Sit  outside  of  a curtain,  if  you 
will,  or  beyond  a wall,  or  beyond  a mountain,  or  at  the  end  of 
the  world.  I am  The  Buddha,  and  can  make  you  hear  my 
voice.”  And  marching  as  it  were  with  a mighty  Jambu 
trunk  held  aloft,  and  showering  down  as  it  were  showers 
of  ambrosia,  he  began  to  teach  the  Doctrine  in  consecutive 
discourse. 


470 


F.  The  Order. 


[Dhp.244*® 


Now  when  a Supreme  Buddha  teaches  the  Doctrine,  those 
in  front,  and  those  behind,  and  those  beyond  a hundred  or  a 
thousand  worlds,  and  those,  even,  who  inhabit  the  abode  of 
the  Sublime  Gods,  exclaim  : “ The  Teacher  is  looking  at  me ; 
The  Teacher  is  teaching  the  Doctrine  to  me.”  To  each  one 
it  seems  as  if  The  Teacher  were  beholding  and  addressing 
him  alone.  The  Buddhas,  they  say,  resemble  the  moon : as 
the  moon  in  the  midst  of  the  heavens  appears  to  every  li^’ing 
being  as  if  over  his  head,  so  The  Buddhas  appear  to  every 
one  as  if  standing  in  front  of  him.  Tliis  gift  is  said  to  be 
their  reward  for  liberality  in  previous  existences,  when,  for 
the  benefit  of  others,  they  cut  off  their  own  garlanded  heads, 
gouged  out  their  own  eyes,  tore  out  their  own  hearts,  and 
gave  away  to  be  slaves  sons  such  as  Jali,  daughters  such  as 
Kanhajina,  and  wives  such  as  Maddl. 

And  Migara  the  treasurer,  as  he  sat  outside  the  curtain, 
and  turned  over  and  over  in  his  mind  the  teaching  of  The 
Tathasrata,  became  established  in  the  thousandfold  orna- 
mented  fruit  of  conversion,  and  acquired  an  immovable 
and  unquestioning  faith  in  the  three  refuges.  Then,  rais- 
ing the  curtain,  he  approached  his  daughter-in-law,  and  tak- 
ing her  breast  in  his  hand,  he  said:  “From  this  day  forth 
you  are  my  mother,”  thus  giving  her  the  position  of  mother. 
And  henceforth  she  was  known  as  “ Migara’s  mother ; ” and 
when,  later  on,  she  had  a son,  she  named  him  Mig^a. 

The  great  treasurer  then  let  go  his  daughter-in-law’s 
breast,  and  went  and  fell  at  the  feet  of  The  Blessed  One,  and 
stroking  them  with  his  hands,  and  kissing  them  with  his  lips, 
he  three  times  proclaimed  his  own  name,  “ Reverend  Sir,  I 
am  Migara.” 

“ Reverend  Sir,”  continued  he,  “ all  this  time  have  I been 
without  knowing  that  on  you  should  one  bestow  alms  to 
obtain  great  reward.  But  now  I have  learnt  it,  thanks  to  my 
daughter-in-law,  and  am  released  from  all  danger  of  being 
reborn  in  a lower  state  of  existence.  Truly,  it  was  for  my 
advantage  and  for  my  welfare  that  my  daughter-in-law  came 
to  my  house.”  So  saying,  he  pronounced  the  following 
stanza: 


Dhp.245®’] 


§ loi.  The  Story  of  Visakha. 


471 


“ Now  have  I learnt  where  rich  reward 
Will  surely  follow  every  gift ! 

Truly  a happy  day  for  me, 

When  first  my  daughter  sought  my  home ! ” 

Visakha,  invited  The  Teacher  again  for  the  next  day  on 
her  own  account,  and  on  the  day  after  her  mother-in-law 
also  attained  to  the  fruit  of  conversion.  And  henceforth  that 
house  kept  open  doors  for  the  religion  of  The  Buddlia. 

Then  thought  the  treasurer,  “ My  daughter-in-law  is  a 
great  benefactress  to  me ; I must  make  her  a present.  And, 
truly,  her  present  parure  is  too  heavy  for  every-day  wear.  I 
will  have  a very  light  one  made,  which  she  can  wear  both  by 
day  and  by  night  in  all  the  four  postures.” 

And  he  had  made  what  is  called  a highly  polished  parure, 
worth  a thousand  pieces  of  money : and  when  it  was  finished, 
he  invited  The  Buddha  and  the  congregation  of  the  priests, 
and  assiduously  waited  on  them  at  breakfast.  And  causing 
Visakha  to  bathe  herself  with  sixteen  pitcherfuls  of  perfumed 
water,  he  placed  her  in  front  of  The  Teacher,  and  putting  her 
parure  upon  her,  he  had  her  do  obeisance.  Then  The 
Teacher,  after  giving  thanks  for  the  repast,  returned  to  the 
monastery. 

And  Visakha  continued  to  give  alms,  and  do  other  deeds 
of  merit,  and  she  received  the  eight  boons  from  The  Teacher. 
And  as  the  crescent  of  the  moon  waxes  great  in  the  sky,  so 
did  she  increase  in  sons  and  daughters.  They  say  she  had 
ten  sons  and  ten  daughters,  and  of  these  each  had  ten  sons 
and  ten  daughters,  and  of  these  also  each  had  ten  sons  and 
ten  daughters.  Thus  the  children  and  children’s  children 
which  had  sprung  from  her  numbered  eight  thousand  and  four 
hundred  and  twenty  persons. 

She  lived  to  he  a hundred  and  twenty  years  old,  hut  there 
was  not  a single  gray  hair  on  her  head,  — always  she  ap- 
peared as  if  about  sixteen.  When  people  saw  her  on  her 
way  to  the  monastery,  surrounded  by  her  children  and  chil- 
dren’s children,  there  were  always  those  who  inquired: 
“ Which  of  these  is  Visakha  ? ” Those  who  saw  her  as  she 
walked  would  think : “ I hope  she  will  walk  a little  further ; 


472 


F.  The  Order. 


[Dhp.246** 


our  lady  looks  well  when  she  walks.”  And  those  who  saw 
her  stand,  or  sit,  or  lie,  would  think : “ I hope  she  will  lie  a 
little  longer  now;  our  lady  looks  well  when  she  is  Ijing 
down.”  Thus  in  respect  of  the  four  postures,  it  could  not  be 
charged  against  her  that  there  was  any  one  posture  in  which 
she  did  not  look  well. 

iMoreover,  she  was  as  strong  as  five  elephants.  And  the 
king,  hearing  that  Yisakha  was  currently  reported  to  be  as 
strong  as  five  elephants,  was  desirous  of  testing  her  strength ; 
and  one  day,  as  she  was  on  her  way  hack  from  the  monastery 
where  she  had  been  to  hear  a sermon,  he  let  loose  an  elephant 
against  her.  The  elephant,  lifting  his  trunk,  came  on  to 
meet  Visaklia.  Of  her  five  hundred  attendant  women,  some 
fled  away,  while  others  threw  their  arms  about  her.  And 
when  she  asked  what  the  matter  was,  they  replied : “ They 
say  the  king  is  desirous  of  testing  your  iron  strength,  and  has 
let  loose  an  elephant  against  you.”  When  Yisakha  saw  the 
elephant,  she  thought,  “ What  is  the  need  of  my  running 
away  ? It  is  only  a question  how  I shall  take  hold  of  him.” 
And,  being  afraid  that  if  she  seized  him  roughly  it  might  kill 
him,  she  took  hold  of  his  trunk  with  two  fingers,  and  pressed 
him  back.  The  elephant  was  unable  either  to  resist  or  to 
keep  his  feet,  and  fell  back  on  his  haunches  in  the  royal 
court.  Thereupon  the  crowd  shouted  “ Bravm  ! ” and  she  and 
her  attendants  reached  home  in  safety. 

Xow  at  that  time  Yisakha,  Migara’s  mother,  lived  at 
Savatthi,  and  had  many  children  and  man}’  children’s  chil- 
dren, and  the  cluldren  were  free  from  disease,  and  the 
cliildren’s  children  were  free  from  disease,  and  she  was  con- 
sidered to  bring  good  luck.  Among  her  thousands  of  childien 
and  cliildren’s  children  not  one  had  died.  And  when  the 
inhabitants  of  Savatthi  had  their  festivals  and  hohdays,  Yi- 
sakha was  always  the  first  to  be  invited,  and  the  first  to  be 
feasted. 

Now  on  a certain  day  of  merry-making,  the  populace  were 
going  in  their  fine  clothes  and  ornaments  to  the  monastery  to 
listen  to  the  Doctrine.  And  Yisakha,  having  come  from  a 
place  of  entertainment,  and  wearing  the  great  creeper  parure, 


Dhp.247®] 


§ loi.  The  Story  of  Visakha. 


473 


was  likewdse  proceeding  with  the  populace  to  the  monastery. 
There  she  took  off  her  ornaments,  and  gave  them  to  her  slave- 
girl.  Concerning  which  it  is  said, 

“Now  at  that  time  there  was  a merry-making  at  Savatthi ; 
and.  the  people  in  gorgeous  array  went  to  the  park.  Visakha, 
also,  Migara’s  mother,  in  gorgeous  array  went  to  the  monas- 
tery. Then  Visakha,  jNIigara’s  mother,  took  off  her  orna- 
ments, and.  tying  them  up  in  a bundle  in  her  cloak,  gave 
them  to  her  slave-girl,  saying,  ‘ Here,  take  this  bundle.’  ” 

It  would  appear  that  she  thought  it  not  seemly  to  enter 
the  monastery  wearing  such  an  extremely  costly  and  showy 
parure,  — a decoration  which,  when  put  on,  adorned  her  from 
head  to  foot.  Thus  it  was  that,  as  she  was  proceeding  to  the 
monastery,  she  took  it  off,  and  made  of  it  a bundle,  and  gave 
it  to  a slave-girl,  who  had  been  born  with  the  strength  of  five 
elephants  as  the  result  of  former  good  deeds,  and  hence  was 
able  to  carry  it.  Thus  her  mistress  could  say  to  her,  “ Dear 
girl,  take  this  parure.  I will  put  it  on  when  I return  from 
The  Teacher.” 

Having  put  on  her  highly  polished  parure,  she  drew  near 
The  Teacher,  and  listened  to  the  Doctrine.  And  at  the  close 
of  the  sermon  she  rose,  did  obeisance  to  The  Blessed  One, 
and  went  forth  from  his  presence.  The  slave-girl,  however, 
forgot  the  parure.  Now  it  was  the  custom  of  Ananda  the 
elder,  when  the  assembly  had  listened  to  the  Doctrine,  and 
had  departed,  to  put  away  anything  that  had  been  forgotten. 
And  so  this  day  he  noticed  the  great  creeper  parure,  and 
announced  to  The  Teacher, 

“ Reverend  Sir,  Visakha  has  gone  forgetting  her  parure.” 

“ Lay  it  aside,  Ananda.” 

The  elder  lifted  it  up,  and  hung  it  on  the  side  of  the  stair- 
case. 

And  Visakha,  in  company  with  her  friend  Suppiya,  wan- 
dered about  the  monastery  to  see  what  could  be  done  for 
the  in-coming,  for  the  out-going,  for  the  sick,  and  others. 
Now  it  was  the  custom  of  the  young  priests  and  novices, 
when  they  saw  the  devout  ladies  bringing  clarified  butter, 
honey,  oil,  and  other  medicaments,  to  draw  near  with  basins 
of  various  kinds.  And  on  that  day  also  they  did  so. 


474 


F.  The  Order. 


[Dhp.24732 


Thereupon  Suppiya  saw  a certain  sick  priest,  and  asked 
him, 

“ Sir,  of  what  do  you  stand  in  need  ? ” 

“ i\Ieat  broth,”  was  the  reply. 

“ Very  well,  sir ; I wdll  send  you  some.” 

But  as  she  failed  on  the  next  day  to  obtain  any  suitable 
meat,  she  made  the  preparation  with  flesh  from  her  own 
thigh ; and  afterwards  by  the  favor  of  The  Teacher  her  body 
was  made  whole. 

When  Visakha  had  attended  to  the  sick  and  to  the  young 
priests,  she  issued  forth  from  the  monastery.  But  before  she 
had  gone  far,  she  stopped  and  said, 

“ Dear  girl,  bring  me  the  parure  ; I will  put  it  on.” 
Instantly  the  slave-girl  remembered  that  she  had  forgotten 
it,  and  had  left  it  beliind.  And  she  said, 

“ Mistress,  I forgot  it.” 

“ Go,  then,  and  get  it,  and  bring  it  hither.  But  if  my 
master,  Ananda  the  elder,  has  taken  it  up  and  laid  it  away 
anywhere,  then  do  not  fetch  it.  It  is  a present  to  my  mas- 
ter.” It  appears  she  knew  that  the  elder  was  in  the  habit  of 
putting  away  valuables  wliich  highborn  personages  had  for- 
gotten ; and  this  was  why  she  spoke  as  she  did. 

When  the  elder  saw  the  slave-girl,  he  said  to  her, 

“ Why  have  you  returned  ? ” 

“ I went  away  forgetting  my  mistress’s  parure,”  said  she. 

“ I have  put  it  by  the  staircase,”  said  the  elder ; “ go  and 
get  it.” 

“ i\Iy  lord,”  said  the  slave-girl,  “ an  article  wliich  has  been 
touched  by  your  hand  is  not  to  be  reclaimed  by  my  mistress.” 
And  so  she  returned  empty-handed. 

“ How  was  it,  dear  girl  ? ” said  Visakha.  And  she 
told  her. 

“ Dear  girl,  never  will  I wear  an  article  which  my  master 
has  touched.  I make  him  a present  of  it.  Nevertheless,  it 
would  be  troublesome  for  my  masters  to  take  care  of  it.  I 
will  sell  it,  and  give  them  tilings  which  are  more  suitable. 
Go  fetch  it.” 

And  the  slave-girl  went  and  fetched  it. 


Dhp.248-1] 


§ loi.  The  Siory  of  Visakha. 


475 


Visakha  did  not  put  it  on,  hut  sent  for  some  goldsmiths 
and  had  it  appraised. 

“ It  is  worth  ninety  millions,”  said  they  ; “ and  the  work- 
manship is  worth  a hundred  thousand.” 

“ Then  put  the  parure  in  a wagon,”  said  Visakha,  “ and 
sell  it.” 

“ There  is  no  one  who  is  able  to  take  it  at  such  a price, 
and  a woman  worthy  to  wear  such  a parure  is  difficult  to  find. 
For  in  all  the  circuit  of  the  earth  only  three  women  have  the 
great  creeper  parure  : Visakha,  the  great  female  lay  disciple ; 
the  wife  of  Bandhula,  the  general  of  the  Mallas ; and  Mallika, 
daughter  of  a treasurer  of  Benares.” 

So  Visakha  paid  the  price  herself;  and,  putting  ninety 
millions  and  a hundred  thousand  into  a cart,  she  took  the 
amount  to  the  monastery. 

“ Reverend  Sir,”  said  she,  when  she  had  made  her  obei- 
sance to  The  Teacher,  “ my  master,  Ananda  the  elder,  has 
touched  with  his  hand  my  parure,  and  from  the  time  he  has 
touched  it,  it  is  impossible  for  me  to  wear  it  again.  I have 
endeavored  to  sell  it,  thinking  that  with  the  amount  I should 
get  for  it,  I would  give  things  suitable  for  priests.  But  when 
I saw  there  was  no  one  else  able  to  buy  it,  I made  up  the 
price  myself,  and  have  now  brought  the  money  with  me. 
Reverend  Sir,  which  one  of  the  four  reliances  shall  I give  ? ” 

“ Visakha,  a dwelling-place  at  the  east  gate  for  the  con- 
gregation of  the  priests  would  be  fitting.” 

“ The  very  thing.  Reverend  Sir  ! ” 

And  Visakha,  with  a joyous  mind,  bought  a site  for  ninety 
millions,  and  with  another  ninety  millions  she  began  con- 
structing a monastery. 

Now  one  day,  as  The  Teacher  at  dawn  was  gazing  over 
the  world,  he  perceived  that  a son,  Bhaddiya,  had  been  born 
from  heaven  into  the  family  of  a treasurer  of  the  city  of 
Bhaddiya,  and  was  competent  to  attain  to  salvation.  And 
after  taking  breakfast  at  the  house  of  Anathapinffika,  he 
directed  his  steps  towards  the  north  gate  of  the  city.  Now  it 
was  the  custom  of  The  Teacher,  if  he  took  alms  at  the  house 
of  Visakha,  to  issue  forth  from  the  city  by  the  south  gate  and 


4/6 


F.  The  Order. 


[Dhp.249^8 


lodge  at  J eta  Yana  monastery.  If  lie  took  alms  at  the  house 
of  Anathapinclika,  he  Y*ould  issue  forth  by  the  east  gate,  and 
lodge  in  Eastern  Park ; but  if  The  Blessed  One  was  per- 
ceived at  sunrise  making  his  way  to  the  north  gate,  then 
people  knew  that  he  was  setting  out  on  his  travels. 

So  when  Visakha  heard  on  that  day  that  he  had  gone  in 
the  direction  of  the  north  gate,  she  hastened  to  him,  and 
making  an  obeisance,  said, 

“ Reverend  Sir,  are  you  desirous  of  going  traveling?  ” 

“ Yes,  Visakha.” 

“ Reverend  Sir,  at  this  vast  expense  am  I having  a mon- 
astery built  for  you.  Reverend  Sir,  turn  back.” 

“ Visakha,  tliis  journey  admits  not  of  my  turning  hack.” 

“ Assuredly,”  thought  Visakha,  “ The  Blessed  One  has 
some  special  reason  in  all  tliis.”  Then  she  said,  “ Reverend 
Sir,  in  that  case,  before  you  go,  command  some  priest  to  stay 
behind  who  wiU  know  how  the  work  should  he  done.” 

“ Visakha,  take  the  bowl  of  any  one  you  wish.” 

Then  Visakha,  though  fond  of  Ananda,  thought  of  the 
magical  power  of  the  elder,  IMoggallana  the  Great,  and  how 
swiftly  the  work  would  progress  with  him  to  assist,  and  took 
his  bowl. 

The  elder  then  looked  at  The  Teacher. 

“ IMogrcrallana,”  said  The  Teacher,  “ take  five  hundred 
priests  in  your  train  and  turn  back.” 

And  he  did  so : and  by  his  supernatural  power  they  would 
go  a chstance  of  fifty  or  sixty  leagues  for  logs  and  stones ; and 
having  secured  logs  and  stones  of  tremendous  size,  they  would 
bring  them  home  on  the  same  day.  And  they  who  placed  the 
loss  and  stones  on  the  carts  were  not  exhausted,  nor  did  the 
axles  break.  And  in  no  long  time  they  had  erected  a two- 
story  building  on  high  foundations  and  approached  by  steps. 
The  building  contained  a thousand  apartments, — five  hundred 
apartments  being  in  the  lower  story,  and  the  same  number 
in  the  upper. 

After  traveling  about  for  nine  montlis,  The  Teacher  came 
again  to  Savatthi ; and  in  these  nine  months  Visakha  had  put 
up  her  building,  and  was  now  at  work  on  the  peak,  wliich  was 


Dhp.2So®] 


§ loi.  The  Story  of  Visakha. 


A77 


intended  to  hold  the  water-pots,  and  was  finished  in  solid, 
beaten,  red  gold. 

And  Visakha,  hearing  that  The  Teacher  was  proceeding 
towards  Jetavana  monastery,  went  to  meet  him;  and,  con- 
ducting him  to  her  monastery,  she  exacted  of  him  a promise : 

“Reverend  Sir,  dwell  here  for  four  months  with  the 
congregation  of  the  priests,  and  I will  have  the  building 
completed.” 

The  Teacher  consented ; and  thenceforth  she  gave  alms  to 
The  Buddha,  and  to  the  congregation  of  the  priests  in  the 
monastery. 

And  it  came  to  pass  that  a certain  female  friend  of  Visakha 
came  to  her  with  a piece  of  stuff  that  was  worth  a thousand 
pieces  of  money. 

“ Dear  friend,”  said  she,  “ I want  to  replace  some  of  the 
floor-covering  in  your  pavilion,  and  spread  this  instead.  TeU 
me  a place  in  which  to  spread  it.” 

“ Dear  friend,  if  I were  to  tell  you  there  was  no  place  left, 
you  would  think,  ‘ She  does  not  want  to  let  me  have  a place.’ 
But  look  through  the  two  floors  of  the  pavilion  and  the  thousand 
apartments  yourself,  and  find  a place  in  which  to  spread  it.” 

Then  the  other  took  the  piece  of  stuff  worth  a thousand 
pieces  of  money,  and  went  through  the  building ; but  finding 
no  stuff  there  of  less  value  than  hers,  she  was  overcome 
with  grief ; for  she  thought : “ I shall  have  no  share  in  the 
merit  of  this  building.”  And  stopping  still,  she  wept. 

And  Ananda  the  elder  happened  to  see  her,  and  said, 
“ Why  do  you  weep  ? ” And  she  told  him  the  matter. 

“ Let  not  that  trouble  you,”  said  the  elder ; “ I will  tell 
you  a place  in  which  to  spread  it.  Make  a door-mat  of  it,  and 
spread  it  between  the  place  for  washing  the  feet  and  the  stair- 
case. The  priests,  after  washing  their  feet,  will  wipe  them 
upon  the  mat  before  they  enter  the  building : thus  will  your 
reward  be  great.”  This  spot,  it  appears,  had  been  overlooked 
by  Vis^ha. 

For  four  months  did  Visakha  give  alms  in  her  monastery 
to  The  Buddha  and  to  the  congregation  wliich  followed  him ; 
and  at  the  end  of  that  time  she  presented  the  congregation  of 


478 


F.  The  Order. 


[Dhp. 250-8 


the  priests  with  stuff  for  rohes,  and  even  that  received  by  the 
novices  was  worth  a thousand  pieces  of  money.  And  of  medi- 
cines, she  gave  the  fill  of  every  man’s  howl.  Ninety  millions 
were  spent  in  this  donation.  Thus  ninety  millions  went  for 
the  site  of  the  monastery,  ninety  for  the  construction  of  the 
monastery,  and  ninety  for  the  festival  at  the  opening  of  the 
monastery,  making  two  hundred  and  seventy  millions  in  all 
that  were  expended  hy  her  on  the  religion  of  The  Buddha. 
No  other  woman  in  the  world  was  as  liberal  as  this  one  who 
lived  in  the  house  of  a heretic. 

On  the  day  the  monastery  was  completed,  when  the  shadows 
of  eventide  were  lengthening,  she  walked  with  her  children 
and  her  cliildren’s  children  round  and  round  the  building, 
delighted  with  the  thought  that  her  prayer  of  a former  exist- 
ence had  now  attained  its  complete  fruition.  And  with  a 
sweet  voice,  in  five  stanzas,  she  breathed  forth  this  solemn 
utterance : — 

“ ‘ O when  shall  I a mansion  give. 

Plastered  with  mud  and  stuccoed  o’er, 

A pleasing  monastery-gift  ? ’ — 

O this  my  prayer  is  now  fulfilled ! 

“ ‘ O when  shall  I give  household  goods, 

Benches  and  stools  to  sit  upon, 

And  bolsters,  pillows  for  the  couch  ? ’ — 

O this  my  prayer  is  now  fulfilled ! 

“ ‘ O when  shall  I provisions  give. 

The  ticket-food  so  pure  and  good. 

Smothered  in  broths  of  various  meats  ? ’ — 

O this  my  prayer  is  now  fulfilled ! 

“ ‘ O when  shall  I give  priestly  robes. 

Garments  of  fine  Benares  cloth. 

And  linen,  cotton  goods  as  well?’  — 

O this  my  prayer  is  now  fulfilled ! 

“ ‘ O when  shall  I give  medicines. 

Fresh  butter,  butter  clarified. 

And  honey,  treacle,  purest  oil?’  — 

O this  my  prayer  in  now  fulfilled  ! ” 


Dhp.2Si'®l 


§ loi.  The  Story  of  Visakha. 


479 


When  the  priests  heard  her,  they  brought  word  to  The 
Teacher : 

“ Reverend  Sir,  in  all  this  time  we  have  never  known 
Visakha  to  sing ; but  now,  surrounded  by  her  cliildren  and 
her  cluldren’s  cliildren,  she  walks  singing  round  and  round 
the  building.  Pray,  is  her  bile  out  of  order?  or  has  she 
become  mad  ? ” 

“ Priests,”  said  The  Teacher,  “ my  daughter  is  not  sing- 
ing ; hut  the  desire  of  her  heart  having  come  to  pass,  in  her 
delight  she  breathes  forth  a solemn  utterance.” 

“ But  when  was  it.  Reverend  Sir,  she  made  the  prayer  ? ” 

“ Priests,  will  you  listen  ? ” 

“ Reverend  Sir,  we  will.” 

Whereupon  he  related  a tale  of  ancient  times : — 

“Priests,  a hundred  thousand  cycles  ago,  a Buddha  was 
born  into  the  world  by  the  name  of  Padumuttara.  His 
term  of  life  was  a hundred  thousand  years ; his  retinue  of 
those  in  whom  depravity  had  become  extinct  was  a hundred 
thousand  ; his  city  was  Hamsavati ; his  father,  king  Sunanda ; 
and  his  mother,  queen  Sujata.  The  chief  benefactress  of  this 
Teacher,  a lay  devotee,  had  obtained  the  eight  boons  and 
held  the  position  of  mother,  and  used  to  provide  him  with  the 
four  reliances.  Every  evening  and  morning  she  used  to 
wait  on  liim  at  the  monastery,  and  a certain  female  friend 
constantly  accompanied  her. 

“ When  this  friend  saw  on  what  intimate  terms  she  con- 
versed with  The  Teacher,  and  how  much  she  was  beloved, 
she  began  to  consider : ‘ What  do  people  do  to  be  beloved  by 
The  Buddhas  ? ’ And  she  said  to  The  Teacher : 

“ ‘ Reverend  Sir,  what  is  this  woman  to  you  ? ’ 

“ ‘ She  is  the  chief  of  my  benefactresses.’ 

“ ‘ Reverend  Sir,  by  what  means  does  one  thus  become 
chief  benefactress  ? ’ 

“ ‘ By  praying  for  a hundred  thousand  world-cycles  to 
become  one.’ 

“ ‘ Reverend  Sir,  could  I become  one,  if  I now  made  my 
prayer  ? ’ 

“ ‘ Assuredly,  you  could.’ 


480 


V.  The  Order. 


[Dhp.252U 


“ ‘ In  that  case,  Reverend  Sir,  come  with  your  hundred 
thousand  priests  and  take  alms  of  me  for  seven  days.’ 

“ The  Teacher  consented ; and  for  seven  days  she  gave 
alms  of  food,  and  on  the  last  day  stuff  for  robes.  Then  she 
did  obeisance  to  The  Teacher,  and,  falling  at  his  feet,  made 
her  prayer : 

“ ‘ Reverend  Sir,  I do  not  pray  for  rule  among  the  gods, 
or  any  other  such  reward  as  the  fruit  of  tliis  alms-giving ; but 
that  from  some  Buddha  like  yoxu-self  I may  obtain  the  eight 
boons,  and  have  the  position  of  mother,  and  be  chief  of  those 
able  to  provide  the  four  reliances.’ 

“ The  Teacher  looked  into  the  future  for  a hundred  thou- 
sand cycles  to  see  if  her  prayer  would  be  fulfilled,  and  said : 

“ ‘ At  the  end  of  a hundred  thousand  cycles  a Buddha 
named  Gotama  shall  arise,  and  you  shall  be  a female  lay  dis- 
ciple of  his,  and  have  the  name  Visakha.  From  him  you  shall 
obtain  the  eight  boons,  and  obtain  the  position  of  mother,  and 
become  chief  of  the  benefactresses  who  shall  provide  the  four 
reliances.’ 

“ . . . and  after  a life  of  meritorious  deeds,  she  was  reborn 
in  the  world  of  the  gods.  And  continuing  to  be  reborn  in 
the  world  of  the  gods  and  the  world  of  men,  she  was  born  in 
the  time  of  The  Supreme  Buddha  Kassapa  as  the  youngest 
of  the  seven  daughters  of  Kiki,  king  of  Benares.  In  this  exist- 
ence she  was  called  Servant-of-the-Congregation ; and  having 
married,  and  with  her  sisters  for  a long  time  given  alms  and 
done  other  meritorious  deeds,  she  fell  at  the  feet  of  The  Su- 
preme BudcUia  Kassapa,  and  prayed : ‘ At  a future  time  may 
I hold  the  position  of  mother  to  a Buddha  such  as  you,  and 
become  chief  of  the  female  givers  of  the  four  reliances.’ 
Now,  after  further  rebirths  in  the  world  of  the  gods  and 
the  world  of  men,  she  has  been  born  in  this  existence  as  the 
daughter  of  Dhananjaya  the  treasurer,  the  son  of  Mendaka 
the  treasurer,  and  has  done  many  meritorious  deeds  for  my 
religion.  Thus  it  is,  O priests,  that  I say  my  daughter  is  not 
singing,  but  that,  at  the  realization  of  her  prayer,  she  breathes 
forth  a solemn  utterance.” 

And  The  Teacher  continued  his  instruction,  and  said. 


Dhp.253®] 


§ loi.  The  Story  of  Visakhd. 


481 


“ Priests,  just  as  a skilful  garland-maker,  if  he  obtain  a 
large  heap  of  various  kinds  of  flowers,  will  go  on  and  on  mak- 
ing all  manner  of  garlands,  even  so  does  the  mind  of  Visakha 
incline  to  do  all  manner  of  noble  deeds.”  So  saying,  he  pro- 
nounced tliis  stanza ; 

53.  “ As  flowers  in  rich  profusion  piled 

AVill  many  a garland  furnish  forth; 

So  all  the  years  of  mortal  man 
Should  fruitful  be  in  aU  good  works.” 


§ 102.  THE  BUDDHIST  APOCALYPSE. 

[The  following  is  the  account  given  by  Prof.  J.  Minayeff,  of  St. 
Petersburg,  of  the  second  of  the  Manuscripts  used  by  him  in  editing 
the  Anagata-Vaihsa  (History  of  Future  Events),  but  with  the  Pali  pas- 
sages translated  into  English.  See  Journal  of  the  Pali  Text  Society  for 
1886,  page  33.] 

II.  B.  A MS.  on  paper,  24  pages,  marked  by  the  letters  (k-b).  It 
is  a copy  from  the  MS.  in  the  Library  of  Mg.  Hpo  Hmyin  at  Rangoon. 
This  recension  is  a mixed  one,  in  prose  and  in  verse.  It  begins  — 

Hail  to  that  Blessed  One,  that  Saint,  and  Snpreme  Buddha ! 

Thus  have  I heard. 

On  a certain  occasion  The  Blessed  One  was  dwelling  at 
Kapilavatthu  in  Banyan  Grove  on  the  banks  of  the  Rohani 
River. 

Then  the  venerable  Sariputta  questioned  The  Blessed  One 
concerning  the  future  Conqueror : 

“ The  Hero  that  shall  follow  you 
As  Buddha,  of  what  sort  is  he  ? 

Th’  account  in  full  I fain  would  learn. 

Declare  to  me,  thou  Seeing  One.” 

When  he  had  heard  the  elder’s  speech, 

The  Blessed  One  vouchsafed  reply : 

“ I ’ll  tell  it  thee,  Sariputta, 

Pray  lend  your  ears,  for  I will  speak. 


31 


482 


V,  The  Order. 


QPTS’86,34» 


“ Our  cycle  is  a happy  one, 

Three  Leaders  have  already  lived, 

Kakusandha,  Kouagamaua, 

And  eke  the  leader  Kassapa. 

“ The  Buddha  now  Supreme  am  I, 

But  after  me  Metteyya  comes, 

While  still  this  happy  cycle  lasts, 

Before  its  tale  of  years  shall  lapse. 

“This  Buddha,  then,  Metteyya  called. 

Supreme,  and  of  all  men  the  chief  — ” 

Then  follows  a history  of  the  previous  existence  of  j\Iet- 
teyy’o,  with  the  three  Buddhas,  Sumitto,  Metteyyo,  and  Muhutto, 
during  twenty-seven  Buddhas,  and  finally  at  the  time  of  the 
Buddha  gotama,  when  he  was  born  as  son  of  Ajatagattu, 
prince  of  Ajita  (pp.  ka  — ca).  On  page  ca  begins  the  future 
history  of  IMettejya  with  a quotation  of  the  recension  com- 
piled in  verse.  Then  follows  the  description  of  the  gradual 
declension  of  the  holy  religion : 

“ How  will  it  occur  ? After  my  decease,  first  will  occur 
the  five  disappearances.  And  what  are  the  five  disappear- 
ances ? The  disappearance  of  the  attainments,  the  chs- 
appearance  of  the  method,  the  disappearance  of  learning, 
the  disappearance  of  the  symbols,  the  disappearance  of  the 
relics.  These  are  the  five  disappearances  that  are  to  occur. 

“ First : — 

“ The  attainments : — Only  for  a thousand  years  from  the 
time  The  Blessed  One  passes  into  Nirvana  will  the  priests 
be  able  to  acquire  the  analytical  sciences.  Then  as  time  goes 
on  my  disciples  will  attain  only  to  never  returning,  to  once 
returning,  to  conversion.  As  long  as  such  exist  the  disap- 
pearance of  the  attainments  will  not  yet  have  occurred.  But 
with  the  death  of  the  last  disciple  that  has  attained  to  con- 
version the  attainments  wiU  have  disappeared. 

“Tins,  O Sariputta,  is  the  disappearance  of  the  attain- 
ments. 

Disappear anee  of  the  method:  — My  disciples  being  un- 


JPTS’86,34^]  § 102.  The  Buddhist  Apocalypse. 


483 


able  to  realize  tbe  trances,  the  insights,  the  Paths,  and  the 
Fruits,  will  keep  only  the  four  purities  of  conduct.  Then  as 
time  goes  on  they  will  keep  only  the  commandments  forbid- 
ding the  fonr  deadly  sins.  As  long  as  there  are  a hundred 
or  a thousand  priests  who  keep  the  commandments  forbidding 
the  four  deadly  sins,  the  disappearance  of  the  method  will  not 
have  occurred.  But  when  the  last  priest  shall  break  the  pre- 
cepts, or  shall  die,  the  method  will  have  disappeared. 

“ Tliis,  O Sariputta,  is  the  disappearance  of  the  method. 

“ Disappearance  of  learning : — As  long  as  the  text  of  the 
Tlu-ee  Baskets,  which  is  the  word  of  The  Buddha,  and  as  long 
as  their  commentaries  are  extant,  the  disappearance  of  learn- 
ing will  not  have  occurred.  But  as  time  goes  on  there  will 
be  irreligious  kings  of  base  extraction,  and  the  courtiers  and 
others  in  authority  will  be  irreligious,  and  then  the  country 
people  throughout  the  kingdom  will  be  irreligious.  On  ac- 
count of  their  irreligion  the  god  will  not  rain  in  due  season, 
and  the  crops  will  not  flourish  properly.  And  when  the  crops 
do  not  flourish,  those  who  are  wont  to  give  the  reliances  to  the 
congregation  of  the  priests  will  be  unable  to  do  so  any  more. 
And  the  priests,  not  receiving  the  reliances,  will  not  teach  the 
novices,  and  as  time  goes  on  learning  will  disappear.  When 
it  disappears,  it  is  the  Great  Work  [i.  e.  Patthana.  See  page 
xviii]  that  first  disappears ; when  that  has  disappeared,  then 
the  Yamaka,  the  Katha-Vatthu,  the  Puggala-Pannatti,  the 
Dhatu-Katha,  the  Vibhanga,  and  the  Dhamma-Sangani  do  so. 
When  the  Abhidhamma-Piteka  has  disappeared,  the  Suttanta- 
Pitaka  will  also  disappear.  When  the  Suttanta  disappears,  it 
is  first  the  Anguttara-Nikaya  that  disappears,  and  when  the 
Ahguttara-Nikaya  disappears,  then  the  Sarbyntta-Nikaya,  the 
i\Iajjhima-Nikaya,  the  Digha-Nikaya,  the  Khuddaka-Nikaya 
will  disappear.  My  disciples  will  only  remember  the  Jataka 
together  with  the  Vinaya-Pitaka.  It  is,  however,  only  the 
well-conducted  priests  that  will  remember  the  Vinaya-Pitaka. 
But  as  time  goes  on  they  will  be  unable  to  remember  the 
Jataka,  and  first  the  Vessantara  Birth-Story  will  disappear, 
and  when  the  Vessantara  Birth-Story  has  disappeared  . . . 
the  Apannaka  Birth-Story  will  disappear.  When  the  Jataka 


484 


F.  TJie  Order. 


[JPTS ’86,3525 


has  disappeared,  they  will  only  remember  the  Vinaya-Pitaka. 
As  time  goes  on  the  Vinaya-Pitaka  will  disappear,  but  as  long 
as  a four-line  stanza  remains  among  men,  so  long  the  disap- 
pearance of  learning  wdll  not  have  occurred.  But  when  a 
pious  king  shall  cause  a purse  containing  a thousand  pieces  of 
money  to  be  placed  in  a golden  casket  on  the  back  of  an  ele- 
phant, and  shall  cause  proclamation  up  to  the  second  and  third 
time  to  be  made  throughout  the  city  to  the  sound  of  the  di-um, 
as  follows  : ‘ Any  one  who  knows  a single  stanza  spoken  by 
The  Buddhas,  let  him  take  these  thousand  coins  together  with 
this  elephant,’  and  yet  shall  fail  to  find  any  one  who  knows  a 
four-line  stanza,  and  shall  receive  again  the  purse  containing 
the  thousand  pieces  into  the  royal  palace,  then  the  disappear- 
ance of  learning  will  have  occurred. 

“Tins,  O Sariputta,  is  the  disappearance  of  learning. 

“Now  as  time  goes  on  the  last  of  the  priests  wfill  carry 
their  robes,  their  bowls,  and  their  tooth-sticks  after  the  manner 
of  the  naked  ascetics.  They  will  take  a bottle-gourd,  make 
of  it  a begging-bowl,  and  carry  it  in  their  arms,  or  in  their 
hands,  or  in  the  balance  of  a carrying-pole.  And  as  time  goes 
on  a priest  will  say,  ‘ What  is  the  good  of  this  yellow  robe  ? ’ 
and  cut  a small  piece  of  yellow  cloth,  and  tie  it  around  his 
neck,  or  his  ears,  or  his  hair,  and  devote  himself  to  hus- 
banchy  or  trade  and  the  like,  and  to  taking  care  of  wife  and 
children.  Then  he  will  give  gifts  to  the  southern  congrega- 
tion. And  the  fruit  of  this  gift,  say  I,  will  be  a mjTiadfold. 
As  time  goes  on ‘the  priests  will  say,  ‘What  do  we  want  with 
this  ? ’ and  they  will  throw  away  the  piece  of  yellow  cloth  and 
persecute  the  wild  animals  and  birds  of  the  forest,  and  thus 
the  disappearance  of  the  sjunhols  will  have  occurred. 

“ This,  O Sariputta,  is  the  disappearance  of  the  symhols. 

“ Thereupon,  the  dispensation  of  The  Supreme  Buddha 
being  now  five  thousand  years  old,  the  relics  will  begin  to  fail 
of  honor  and  worship,  and  will  go  wherever  they  can  receive 
honor  and  worship.  But  as  time  goes  on  they  wdll  not  receive 
honor  and  worslup  in  any  place.  Then,  when  the  dispensation 
has  disappeared,  the  relics  will  come  from  every  place ; from 
the  serpent  world,  from  the  world  of  the  gods,  and  from  the 


JPTS’86,36>^]  § 102.  The  Buddhist  Apocalypse. 


485 


Brahma-world ; and  having  congregated  together  at  the  throne 
under  the  Great  Bo-tree,  they  will  make  an  effigy  of  The 
Buddlia  and  perform  a miracle  resembling  the  double-miracle, 
and  will  teach  the  Doctrine.  Not  a single  human  being  will 
be  found  at  that  place ; but  all  the  gods  from  ten  thousand 
worlds  will  come  together  and  listen  to  the  Doctrine,  and 
many  thousands  of  them  will  attain  to  the  Doctrine.  And 
these  will  cry  aloud,  saying,  ‘ Divine  sirs,  on  the  seventh  day 
from  now  our  One  Possessing  the  Ten  Forces  will  pass  into 
Nirvana.’  Then  they  will  weep,  saying,  ‘ From  henceforth 
we  shall  be  in  darkness.’  Then  the  relics  will  put  forth  flames 
of  fire  and  burn  up  that  effigy  without  remainder. 

“ This,  O Sariputta,  is  the  disappearance  of  the  relicsT 
Immediately  after  this,  there  follows  an  account  of  the 
destruction  of  the  Kappa  [World-Cycle].  The  verse  recen- 
sion does  not  run  on  continuously  in  the  compilation.  The 
verses  are  interrupted  by  prose  insertion,  e.  g.,  on  page  na 
there  is  inserted  the  ancient  history  of  Mahapanada ; on  page 
tha  there  is  a description  of  the  capital  of  King  Sahkha.  Fur- 
ther on  page  da  there  is  described  the  attainment  of  paramita 
[the  Perfections],  the  conception  and  birth  of  Metteyya,  his 
palaces,  his  life  there,  his  departure  from  home,  and  his  death. 
On  page  na  is  depicted  the  sacred  tree  and  the  body  of  the 
future  teacher.  This  recension  ends  thus : 

f.  [i.  e..  Folio]  ha.  “But  who  shall  not  behold  Metteyj^a, 
The  Blessed  One  ? and  who  shall  behold  him  ? 

“ One  who  creates  a schism  in  a church,  as  it  is  said,  ‘ Deva- 
datta  remains  in  hell  for  the  entire  world-cycle,’  as  well  as  all 
others  born  in  the  Avici  hell,  from  performing  the  five  crimes 
that  constitute  ‘proximate  karma,’  those  cherishing  wholly 
heretical  views,  and  those  who  slander  the  noble  disciples, 
shall  not  see  him.  The  naked  ascetics  who  create  a schism  by 
denying  the  congregation  allowable  privileges  shall  not  see 
him.  All  other  beings  who  give  gifts,  keep  the  precepts,  keep 
fast-days,  fulfil  their  religious  duties,  found  shrines,  plant 
sacred  fig-trees,  parks  and  groves,  make  bridges,  clear  the 
highways,  take  their  stand  in  the  precepts,  and  dig  wells,  shall 
see  him.  Those  who,  in  their  longing  for  a Blessed  One,  shall 


486 


V.  The  Order. 


[JPTS’86,371* 


make  a gift  even  if  only  of  a handful  of  flowers,  or  of  a single 
lamp,  or  of  a mouthful  of  food,  shall  see  him.  Those  who  feel 
pleasure  at  meritorious  deeds  shall  see  him.  Those  who  fur- 
ther the  religion  of  The  Buddha,  prepare  the  pavilion  and  the 
seats  for  the  preachers  of  the  Doctrine,  bring  forward  the  fan, 
make  offerings  of  cloth,  canopies,  garlands,  incense,  or  lamps, 
or  are  stanch  sustainers  of  the  ministrations  of  the  Doctrine, 
shall  see  liim.  Those  who  listen  to  the  Vessantara  Birth-Story 
shall  see  liim,  likewise  those  who  give  to  the  congregation 
offerings  of  food  etc.  shall  see  him.  Those  who  wait  on  their 
mothers  and  their  fathers,  and  perform  respectful  duties  for 
their  elders  among  their  kinsfolk  shall  see  liim.  Those  who 
give  ticket-food,  fortnightly  food,  and  food  on  fast-days,  those 
who  practise  the  ten  means  of  acquiring  merit  shall  see  him. 
And  when  they  have  listened  to  the  Doctrine  of  The  Blessed 
INIetteyya,  they  shall  attain  to  saintship.” 

Then  our  Blessed  One,  in  order  to  show  who  of  those 
about  him  were  to  become  Buddlias,  said: 

“ Metteyya  excellent,  Rama, 

Paseuadi  Kosala,  ’Bhibhu, 

Dlghasoni  and  Samkacca, 

Subha,  the  Brahman  Todeyya, 

“ Nalagiri,  Palaleyya, 

These  ten  are  Future  Buddhas  now. 

And  in  due  course,  in  time  to  come. 

Wisdom  Supreme  shall  they  attain.” 

End  of  the  Metteyya  Discourse  and  History  of  Future  Events. 


APPENDIX, 


§ 103.  THE  FIVE  GROUPS. 

Although  it  has  not  been  my  plan  to  go  deeply  into  technical 
matters,  I have  been  obliged  to  give  such  prominence  to  the  groups 
that  constitute  the  human  being,  that  it  seems  necessary  to  give 
a statement  of  how  these  groups  are  made  up,  in  order  that  the 
reader  may  understand  what  they  are  like.  Of  the  translations 
which  follow,  the  final  one  entitled  ‘ ‘ Karma  and  the  Conscious- 
nesses ” is  made  from  the  seventeenth  chapter  of  the  Visuddhi- 
Magga ; the  other  translations  and  the  materials  for  the  lists  are 
from  the  fourteenth  chapter  of  that  work. 


1.  The  Form-Group. 


Elementary  forms. 

10. 

Femininity. 

1. 

Earthy  element. 

11. 

Masculinity. 

2. 

"Watery  element. 

12. 

Vitality. 

3. 

Fiery  element. 

13. 

Organ  of  the  heart. 

4. 

Windy  element. 

14. 

Bodily  intimation. 

Derivative  forms. 

15. 

Vocal  intimation. 

1. 

Eye. 

16. 

Space. 

2. 

Ear. 

17. 

Buoyancy  of  form. 

3. 

Kose. 

18. 

Softness  of  form. 

4. 

Tongue. 

19. 

Suppleness  of  form. 

5. 

Body. 

20. 

Growth  of  form. 

6. 

Form. 

21. 

Continuation  of  form. 

7. 

Sound. 

22. 

Growing  old  of  form. 

8. 

Odor. 

23. 

Transitoriness  of  form. 

9. 

Taste. 

24. 

Material  food. 

2.  The  Sensation-Group. 

Sensation  conjoined  with  a meritorious  consciousness  is  a meri- 
torious sensation ; conjoined  with  a demeritorious  consciousness. 


488 


Appendix. 


it  is  a demeritorious  sensation ; conjoined  with  an  indeterminate 
consciousness,  it  is  an  indeterminate  sensation.  It  has  a fivefold 
division  peculiar  to  itself ; namely,  happiness,  misery,  gladness, 
grief,  and  indifference. 

3.  The  Perception-Group. 

Perception  conjoined  with  a meritorious  consciousness  is  a meri- 
torious perception ; conjoined  with  a demeritorious  consciousness, 
it  is  a demeritorious  perception  ; conjoined  with  an  indeterminate 
consciousness,  it  is  an  indeterminate  perception.  For  there  is  no 
consciousness  that  is  not  conjoined  with  perception.  Accordingly 
perception  has  the  same  number  of  divisions  as  consciousness. 


4.  The  Predisposition-Group. 


1.  Contact. 

28. 

Will. 

2.  Thinking. 

29. 

Determination. 

3.  Reasoning. 

30. 

Attention. 

4.  Reflection. 

31. 

Neutrality. 

5.  Joy. 

32. 

Compassion. 

6.  Courage. 

33. 

Rejoicing. 

7.  Life. 

34. 

Abstinence  from  doing  evil 

8.  Concentration. 

with  the  body. 

9.  Faith. 

35. 

Abstinence  from  doing  evil 

10.  Contemplation. 

with  the  voice. 

11.  Shame. 

36. 

Abstinence  from  wrong  occu- 

12. Fear  of  sinning. 

pations. 

13.  Freedom  from  covetousness. 

37. 

Shamelessness. 

14.  Freedom  from  hatred. 

38. 

Freedom  from  fear  of  sinning. 

15.  Freedom  from  infatuation. 

39. 

Covetousness. 

16.  Bodily  tranquillity. 

40. 

Infatuation. 

17.  Mental  tranquillity. 

41. 

Heresy. 

18.  Buoyancy  of  body. 

42. 

Haughtiness. 

19.  Buoyancy  of  mind. 

43, 

44.  Idleness  and  sloth. 

20.  Softness  of  body. 

45. 

Pride. 

21.  Softness  of  mind. 

46. 

Hati’ed. 

22.  Suppleness  of  body. 

47. 

Envy. 

23.  Suppleness  of  mind. 

48. 

Miserliness. 

24.  Skilfulness  of  body. 

49. 

Ill-behavior. 

25.  Skilfulness  of  mind. 

50. 

Steadiness  of  mind. 

26.  Erectness  of  body. 

27.  Erectness  of  mind. 

51. 

Doubt. 

THE  CONSCIOUSNESS-GKOUP. 


Tran>  Belonging  to  tlio  reahn  of 

Boondent.  forinleesncHH.  Belonging  to  the  realm  of  form.  Belonging  to  tho  realm  of  Bensual  pleanuro. 


490 


TABLE  OF  THE  EIGHl 


MERITORIOUS  CONSCIOUSNESSES. 

[Good  Karma.] 


DEMERITORIOUS  CONSCIOUSNESSES. 

]Bad  Karma.] 


I 

2. 

3. 

4. 
i 5. 

6. 

8. 

L 

9. 

10. 
' 11. 
12. 


13. 

L 

fl4. 

15. 


16. 
I 17. 
1 

fl8. 

' 1 ft 


Coupled  with  gladness,  conjoined 
with  knowledge,  and  uninsti- 
gated. 

Coupled  with  gladness,  conjoined 
with  knowledge,  and  instigated. 

Coupled  with  gladness,  not  con- 
joined with  knowledge,  and  un- 
instigated. 

Coupled  with  gladness,  not  con- 
joined with  knowledge,  and  in- 
stigated 

Coupled  with  indifference,  con- 
joined with  knowledge,  and  un- 
instigated. 

Coupled  n-ith  indifference,  con- 
joined with  knowledge,  and  in- 
stigated. 

Coupled  with  indifference,  not  con- 
joined with  knowledge,  and  un- 
instigated. 

Coupled  with  indifference,  not  con- 
joined with  knowledge,  and  in- 
stigated. 

Conjoined  with  reasoning,  reflec- 
tion, joy,  happiness,  and  concen- 
tration. 

Conjoined  with  reflection,  joy,  hap- 
piness, and  concentration. 

Conjoined  with  joy,  happiness,  and 
concentration. 

Conjoined  with  happiness  and  con- 
centration. 

Conjoined  with  indifference  and 
concentration. 

Conjoined  with  the  trance  of  the 
realm  of  the  infinity  of  space. 

Conjoined  with  the  trance  of  the 
realm  of  the  infinity  of  conscious- 
ness. 

Conjoined  with  the  trance  of  the 
realm  of  nothingness. 

Conjoined  with  the  trance  of  the 
realm  of  neither  perception  nor 
yet  non-perception. 

Conjoined  with  the  first  path. 

Conjoined  with  the  second  path. 

Conjoined  with  the  third  path. 

Conjoined  with  the  fourth  path. 


Coupled  with  gladness,  conjoined 
with  heresy,  and  uninstigated. 

Coupled  with  gladness,  conjoined 
with  heresy,  and  instigated. 

Coupled  with  gladness,  not  con- 
joined with  heresy,  and  uninsti- 
gated. 

Coupled  with  gladness,  not  con- 
joined with  heresy,  and  insti- 
gated. 

Coupled  with  indifference,  con- 
joined with  heresy,  and  uninsti- 
gated. 

Coupled  -with  indifference,  con- 
joined with  heresy,  and  insti- 
gated. 

Coupled  with  indifference,  not  con- 
joined with  heresy,  and  uninsti- 
gated. 

Coupled  with  indifference,  not  con- 
joined with  heresy,  and  insti- 
gated. 

Coupled  with  grief,  conjoined  with 
anger,  and  uninstigated. 

Coupled  with  grief,  conjoined  with 
anger,  and  instigated. 

Coupled  with  indifference  and  con- 
joined with  doubt. 

Coupled  -with  indifference  and  con- 
joined with  haughtiness. 


Boloii|;iiig  to  the  realm  of  eeiisual  pleasure. 


lI-i\lNE  CONSCIOUSNESSES. 


491 


f34. 

35-8. 

39. 

40. 


41. 


bp  \ 

'> 

a 

W 


f i 


42. 

43. 

44. 

45. 

46. 

47. 

48. 

49. 

50. 
51-4. 

55. 

56. 


58. 


3 

s 

A 

tCv. 
C O 
•& 


59. 


a 


60. 

61. 

62. 


2 1 63 

“I  J 

a T 


*3 

a 


64. 


65. 


c ® 1 67. 

H S 1 68. 

S 169. 


INDETERMINATE  CONSCIOUSNESSES. 


Fruition. 

[Fruition  of  Karma.] 

Eye-consciousness. 

Ear-,  nose-,  tongue-,  body-consciousness. 

Mind  in  its  noticing  capacity. 

Mind-consciousness  in  its  cognitive  and  so 
forth  capacity  and  joined  with  gladness. 

a.  Cognizing. 

b.  Identical  object. 

Mind-consciousness  in  its  cognitive  and  so 
forth  capacity  and  joined  with  indifference. 

а.  Cognizing. 

б.  Identical  object. 

c.  Conception. 

d.  Existence-substratum. 

e.  Passing-away. 

Coupled  with  gladness,conjoined  with  knowl- 
edge, and  uninstigated. 

Coupled  with  gladness,  conjoined  with  knowl- 
edge, and  instigated. 

Coupled  with  gladness,  not  conjoined  with 
knowledge,  and  uninstigated. 

Coupled  with  gladness,  not  conjoined  with 
knowledge,  and  instigated. 

Coupled  with  indifference,  conjoined  with 
knowledge,  and  uninstigated. 

Coupled  with  indifference,  conjoined  with 
knowledge,  and  instigated. 

Coupled  with  indifference,  not  conjoined 
with  knowledge,  and  uninstigated. 

Coupled  with  indifference,  not  conjoined 
■wdth  knowledge,  and  instigated. 

Eye-consciousness. 

Ear-,  nose-,  tongue-,  body-consciousness. 

Mind  in  its  noticing  capacity. 

Mind-consciousness  in  its  cognizing  capacity 
in  five  divisions. 

Conjoined  with  reasoning,  reflection,  joy, 
happiness,  and  concentration. 

Conjoined  with  reflection,  joy,  happiness,  and 
concentration. 

Conjoined  with  jo)',  happiness,  and  concen- 
tration. 

Conjoined  with  happiness  and  concentration. 

Conjoined  with  indifference  and  concentra- 
tion. 

Conjoined  with  the  trance  of  the  realm  of 
the  infinity  of  space. 

Conjoined  with  the  trance  of  the  realm  of 
the  infinity  of  consciousness. 

Conjoined  with  the  trance  of  the  realm  of 
nothingness. 

Conjoined  with  the  trance  of  the  realm  of 
neither  perception  nor  yet  non-perception. 

Conjoined  with  the  first  path. 

Conjoined  with  the  second  path. 

Conjoined  with  the  third  path. 

Conjoined  with  the  fourth  path. 


i 70. 
71. 


f‘3. 


74. 


75. 


S I 


- 77. 


78. 


79. 


80. 

81. 


2 - 

II  i 83. 

84. 

85. 


f 86- 


Action. 

[Barren  Karma.] 

Mind. 

Mind-consciousness,  general,  and 
coupled  with  indifference. 

Mind-consciousness,  specific,  and 
coupled  with  gladness. 

Coupled  with  gladness,  conjoined 
with  knowledge,  and  uuinsti- 
gated. 

Coupled  with  gladness,  conjoined 
with  knowledge,  and  instigated. 

Coupled  with  gladness,  not  con- 
joined with  knowledge,  and  un- 
instigated. 

Coupled  with  gladness,  not  con- 
joined with  knowledge,  and  in- 
stigated. 

Coupled  with  indifference,  con- 
joined with  knowledge,  and  un- 
instigated. 

Coupled  with  indifference,  con- 
joined with  knowledge,  and  in- 
stigated. 

Coupled  with  indifference,  not 
conjoined  with  knowledge,  and 
uninstigated. 

Coupled  with  indifference,  not 
conjoined  with  knowledge,  and 
instigated. 

Conjoined  with  reasoning,  reflec- 
tion, joy,  happiness,  and  con- 
centration. 

Conjoined  with  reflection,  joy, 
happiness,  and  concentration. 

Conjoined  with  joy,  happiness, 
and  concentration. 

Conjoined  with  happiness  and 
concentration. 

Conjoined  with  indifference  and 
concentration. 

Conjoined  with  the  trance  of  the 
realm  of  the  infinity  of  space. 

Conjoined  with  the  trance  of  the 
realm  of  the  infinity  of  con- 
sciousness. 

Conjoined  with  the  trance  of  the 
realm  of  nothingness. 

Conjoined  with  the  trance  of  the 
realm  of  neither  perception  nor 
yet  non-perception. 


492 


Appendix. 


The  Functions  of  the  Consciousnesses. 

The  consciousnesses  are  in  all  eighty-nine  in  number  and  occur 
on  fourteen  different  occasions ; in  conception,  existence-sub- 
stratum, attention,  seeing,  hearing,  smelling,  tasting,  touching, 
noticing,  cognizing,  defining,  the  swiftnesses,  identical  object,  and 
passing  away.  And  how? 

When,  through  the  power  of  the  eight  meritorious  consciousnesses 
belonging  to  the  realm  of  sensual  pleasure,  living  beings  are  born 
in  the  world  of  gods  and  men,  then,  at  the  moment  of  conception, 
occur  nine  fruition-consciousnesses ; namely,  eight  fruition-con- 
sciousnesses belonging  to  the  realm  of  sensual  pleasure  and  pos- 
sessing a cause,  having  as  their  object  any  karma,  karma-reflex,  or 
destiny-reflex,  that  might  have  been  present  at  the  time  of  death, 
and  also,  in  the  case  of  those  who  in  the  world  of  men  become 
eunuchs  and  the  like,  a meritorious  fruition-mind-consciousness, 
coupled  with  indifference,  which,  as  having  its  two  causes  weak,  is 
called  without  a cause.  When,  through  the  power  of  the  meritori- 
ous consciousnesses  belonging  to  the  realms  of  form  and  formless- 
ness, these  beings  are  born  in  the  realms  of  form  and  formlessness, 
then,  at  the  moment  of  conception  occur  nine  fruition-conscious- 
nesses of  the  realms  of  form  and  formlessness,  having  as  their 
object  any  karma-reflex  that  might  have  been  present  at  the  time 
of  death.  When,  however,  through  the  power  of  the  demeritorious 
consciousnesses,  they  are  born  in  hell,  then,  at  the  moment  of 
conception,  there  occurs  only  a demeritorious  fruition-mind-con- 
sciousness  without  a cause,  having  as  its  object  any  karma,  karma- 
reflex,  or  destiny-reflex,  that  might  have  been  present  at  the  time 
of  death.  Accordingly,  therefore,  it  is  to  be  understood  that  nine- 
teen fruition-consciousnesses  occur  in  conception. 

But  when  conception-consciousness  ceases,  then,  close  on  its 
heels,  occurs  the  precisely  similar  existence-subtratum-conscious- 
ness,  being  the  fruition  of  the  same  karma  and  having  the  same 
object.  This  repeats  itself,  as  does  the  stream  of  a river,  as  long 
as  no  other  thought  arises  to  interrupt  the  series,  and  this  process 
continues  indefinitely  during  dreamless  sleep  and  like  occasions. 
Accordingly,  therefore,  it  is  to  be  understood  that  the  same  nine- 
teen consciousnesses  occur  in  existence-substratum. 


The  Five  Groups. 


493 


But  when  in  the  course  of  the  existence-substratum  series  the 
sense-apertures  of  a living  being  have  grown  to  be  competent  to 
grasp  their  objects,  then,  when  form  comes  within  the  visual  field, 
the  irritability  of  the  eye  for  form  is  stimulated,  and  through  the 
force  of  this  stimulus  existence-substratum  is  interrupted.  When 
existence-substratum  ceases,  action-mind  arises  to  take  its  place, 
with  that  form  as  its  object,  and  accomplishing  the  function  of 
attention.  Similarly  in  respect  of  the  ear-aperture  etc.  In  the 
case  of  the  mind-aperture,  however,  when  the  six  objects  of  sense 
come  within  range  and  existence-substratum  has  been  interrupted, 
then  arises  action-mind-consciousness  to  take  its  place,  being  with- 
out a cause  and  coupled  with  indifference  and  accomplishing  the 
function  of  attention.  Accordingly  it  is  to  be  understood  that  two 
action-consciousnesses  occur  in  attention. 

But  after  attention  there  occurs  the  eye-consciousness,  having 
for  its  instrument  the  irritability  of  the  eye  and  accomplishing  the 
function  of  sight  in  the  eye-aperture,  and  there  occur  the  ear-con- 
sciousness, nose-consciousness,  tongue-consciousness,  and  body- 
consciousness,  accomplishing  the  functions  of  hearing  etc.  in  the 
ear-aperture  etc.  These  are  meritorious  fruitions  when  their  ob- 
jects are  desirable  or  desirable-neutral,  and  demeritorious  fruitions 
when  their  objects  are  undesirable  or  undesirable-neutral.  Accord- 
ingly it  is  to  be  understood  that  ten  fruition-consciousnesses  occur 
(luring  seeing.,  hearing,  smelling,  tasting,  and  touching. 

But  when  it  is  said  that  after  eye-consciousness  has  sprung  up 
and  ceased  there  arises  the  thought,  mentality,  mind  due  to  it,  this 
is  fruition-mind  which  springs  up  after  the  sense-consciousnesses, 
and  notices  their  objects.  When  it  succeeds  a meritorious  sense- 
consciousness,  it  is  a meritorious  fruition ; when  it  succeeds  a 
demeritorious  sense-consciousness,  it  is  a demeritorious  fruition. 
Accordingly  it  is  to  be  understood  that  two  fruition-conscious- 
nesses occur  in  noticing. 

But  when  it  is  said  that  after  mind  has  sprung  up  and  ceased 
there  arises  the  thought,  mentality,  mind- consciousness  due  to  it, 
this  is  fruition-mind-consciousness  without  a cause  springing  up 
and  cognizing  what  has  been  noticed  by  the  mind.  When  it  suc- 
ceeds the  demeritorious  fruition-mind  in  an  undesirable-neutral 
object,  it  is  a demeritorious  fruition.  When  it  succeeds  the  meri- 
torious fruition-mind,  it  is  a meritorious  fruition,  being  coupled 
with  gladness  in  the  case  of  a desirable  object,  and  coupled  with 
indifference  in  the  case  of  a desmable-neutral  one.  Accordingly 


494 


Appendix. 


it  is  to  be  understood  that  three  fruition-consciousnesses  occur  in 
the  case  of  cognizing. 

After  cognizing  there  arises  action-mind-consciousness  without 
a cause  and  coupled  with  indifference.  This  defines  the  object. 
Accordingly  it  is  to  be  understood  that  one  solitary  action-con- 
sciousness occurs  in  defining. 

After  defining,  in  case  the  object,  form  or  the  like,  is  large,  then 
in  respect  of  the  defined  object  there  hasten  six  or  seven  swift- 
nesses. These  are  made  up  either  from  the  eight  meritorious  con- 
sciousnesses belonging  to  the  realm  of  sensual  pleasure,  or  from  the 
twelve  demeritorious  ones,  or  from  the  nine  action-consciousnesses 
belonging  to  the  realm  of  sensual  pleasure.  This  is  how  the  case 
stands  in  respect  to  the  five  apertures ; but  in  the  case  of  the  mind- 
aperture,  only  after  attention  in  the  mind-aperture.  Beyond  gotrabhu 
there  occur  five  meritorious  consciousnesses  and  five  action-con- 
sciousnesses belonging  to  the  realm  of  form,  four  meritorious  con- 
sciousnesses and  four  action-consciousnesses  belonging  to  the  realm 
of  formlessness,  and  four  path-thoughts  and  four  fruition-thoughts 
transcending  the  world,  — all  according  as  they  may  have  obtained 
a dependence.  Accordingly  it  is  to  be  understood  that  the  meri- 
torious consciousnesses,  demeritorious  consciousnesses,  action-con- 
sciousnesses, and  fruition-consciousnesses  amount  to  fifty-five  in 
number  in  the  swiftnesses. 

But  at  the  end  of  the  swiftnesses,  in  case  the  object  in  the  five 
apertures  is  excessively  large,  or  that  in  the  mind-aperture  is 
vivid,  then  any  dependence  possessed  by  beings  in  the  realm  of 
sensual  pleasure  at  the  termination  of  the  swiftnesses  belonging 
to  that  realm,  such  dependence,  namely,  as  desirable  objects  etc., 
and  previous  karma,  swiftnesses,  thoughts,  etc.,  will  have  as  its  re- 
sult some  one  of  the  eight  fruition-consciousnesses  belonging  to  the 
realm  of  sensual  pleasure  and  possessing  a cause,  or  else  some  one 
of  the  three  fruition-minds  without  a cause.  And,  as  water  pursues, 
though  only  at  an  interval,  the  stern  of  a vessel  that  is  proceeding 
up  stream,  so  this  fruition-consciousness,  once  or  twice  repeated, 
pursues  the  swiftness  that  has  spent  itself  on  some  object  other 
than  an  object  of  existence-substratum.  As  this  fruition-con- 
sciousness, at  the  same  time  with  being  able  at  the  end  of  the 
swiftnesses  to  exist  in  an  existence-substratum-object,  exists  also 
in  an  object  of  a swiftness,  it  is  called  identical  object.  Accord- 
ingly it  is  to  be  understood  that  eleven  fruition-consciousnesses 
occur  in  identical  object. 


The  Five  Groups. 


495 


But  at  the  end  of  identical  object,  existence-substratum  occurs 
again,  and  ■when  existence-substratum  is  interrupted,  then  atten- 
tion and  the  rest  occur  again.  A series  of  thoughts  which  has 
thus  obtained  a dependence  always  recurs  in  the  regular  round  of 
attention  following  existence-substi’atum,  and  of  seeing  etc.  fol- 
lowing attention,  until  in  any  given  existence  existence-sub- 
stratum  perishes.  The  passing  away  in  the  last  existence  of 
existence-substratum-thought  is  called  passing  away  [death]. 
Accordingly  the  passing-away-consciousness,  like  existence-sub- 
stratum, has  nineteen  sub-divisions.  Accordingly  it  is  to  be  un- 
derstood that  nineteen  fruition-consciousnesses  occur  in  passing- 
away. 

But  after  passing-away  comes  conception,  and  after  conception 
existence-substratum  again.  Accordingly  the  series  of  thoughts 
of  beings  in  their  rounds  of  rebirth  through  modes  of  existence, 
destinies,  halting-places,  and  abodes,  is  without  interruption.  But 
in  the  case  of  one  who  has  attained  saintship  it  ceases  as  soon  as 
l)assing-away-consciousnes3  ceases. 

Karma  and  the  Consciousnesses. 

Karma  is  so  called  because  it  makes  whatever  is  made.  More- 
over, there  are  two  kinds  of  karma ; karma  depending  on  igno- 
rance, and  other  karmas. 

There  are  six  karmas  depending  on  ignorance ; namely,  the 
triplet  consisting  of  meritorious  karma,  demeritorious  karma,  and 
karma  leading  to  immovability ; and  the  triplet  consisting  of  bodily 
karma,  vocal  karma,  and  mental  karma.  All  these  are  nothing 
but  worldly  meritorious  and  demeritorious  thoughts.^ 

The  other  karmas  are  four  in  number ; namely,  static  karma, 
constituent  karma,  active  karma,  and  strenuous  karma. 

In  such  phrases  as  “ All  the  constituents  of  being  are  transi- 
tory,” static  karma  is  meant ; namely,  all  the  elements  of  being 
possessing  a dependence. 

In  the  commentaries,  all  the  elements  of  being,  both  those  with 
form  and  those  -without,  which  have  sprung  from  karma, ^ and  are 
comprised  in  the  three  modes  of  being,  are  called  constituent 
karma."^  They  are  included  in  the  phrase,  “ AH  the  constituents  of 


That  is,  consciousnesses  1-17  and  22-33  in  the  list  above. 

* That  is,  the  four  lower  groups  in  so  far  as  they  are  sprung  from  karma, 
and  the  fruition-consciousnesses  of  the  consciousness-group. 


496 


Appendix. 


being  are  transitory ; ” but  there  is  no  passage  quotable  for  them 
separately. 

Meritorious  and  demeritorious  thoughts  belonging  to  the  three 
modes  of  being  are,  moreover,  active  karma.  For  them  is  quot- 
able the  passage,  “This  ignorant  individual,  O priest,  performs 
meritorious  karma  etc.”  ^ 

Bodily  and  mental  heroism  is  called  strenuous  karma.  This  is 
quotable  in  the  passage,  “ It  went  as  far  as  there  was  room  for 
karma,  and  then  it  stopped,  as  if  struck  in  the  axle.”  ^ 

But  there  are  not  merely  these,  there  are  also  others.  In  such 
quotations  as,  “ Brother  Yisakha,  when  any  priest  enters  upon  the 
trance  of  the  cessation  of  perception  and  sensation,  first  vocal 
karma  ceases,  then  bodily  karma,  and  then  mental  karma,  ” sev- 
eral karmas  are  mentioned,  but  there  is  no  one  of  these  that  is  not 
included  under  static  karma. 


1 Compare  page  182,  line  8. 

2 This  quotation  probably  refers  to  the  wheel  of  empire  (see  64  and  101),  and 
symbolically  expresses  the  ^■^ctorioas  progress  of  a Universal  Monarch  in  subdu- 
ing the  world.  (Compare  Wheel  of  Doctrine,  s.  v.  Doctrine,  in  Index.) 


INDEX 


[In  the  following  index,  any  one  of  the  words  and  lists  connected  by  the  sign 
of  equality  (=)  may  be  found  in  the  references  that  follow  in  the  same  article. 
Numbers  immediately  following  a § refer  to  sections;  other  numbers  refer  to 
pages.] 


Abhidhamma-Pitaka,  name  of  the 
third  great  division  of  the  Buddhist 
Sacred  Scriptures,  xviii,  170,  483. 

Abhidhammattha-Saiigaha,  ‘Abhidham- 
ma-Synopsis,’  name  of  a Pali  work, 
xix;  translation  from,  289-91. 

Abhidhana-ppadipika,  ‘ Lamp  of  Nouns,’ 
name  of  a Pali  work,  xix  ; translations 
from,  79,  and  Cows,  ad  finem. 

Abnegation.  See  Renunciation. 

Aciravati  River,  432. 

A9oka,  name  of  a king,  who  did  much 
to  further  Buddhism,  405. 

Action.  See  Karma,  and  Consciousness. 

Admonitions,  ten,  462-3,  467-8. 

Aelian,  24. 

Aesop’s  Fables,  212. 

Aggalava  shrine.  See  Shrine. 

Ajapala  (banyan  )-tree,  16,  85-6. 

Ajata(;attu  = Ajatasattu,  name  of  a son 
of  Seniya  Bimbisara.  He  killed  his 
father  and  succeeded  him  as  king, 

_ 223,  482. 

Akankheyya-Sutta,  the  ‘ Were-to-frame- 
a-Wish  Sermon,’  303. 

Alakamanda,  name  of  a heavenly  city, 

_'l01. 

Alara  Kalama,  name  of  a teacher  of 
Gotama  Buddha,  69,  3.34-6,  341. 

Alexandria,  name  of  an  island,  accord- 
ing to  Prof.  Rhys  Davids  perhaps 
situated  in  the  Indus,  306. 

Alms  = almsgiving  = donations  = lib- 
erality : the  first  of  the  ten  perfections, 
23,  33,  35  ; reflection  on,  292 ; five 
great,  79  ; well-rew’arded  when  given 
32 


to  the  right  person,  95,  229-31,  470-1 ; 
of  various  persons,  (Anathapindika) 
476,  (a  householder)  274-5,  (Husband- 
honorer)  264-5,  (a  lay  woman)  435, 
(Maha^Maya,  largess)  42,  (a  miser) 
227,  (Sujata)  74,  (Sumedha)  8,  (Ves- 
santara)  38  and  47  and  80-1,  (Visa- 
kha)  462  and  469  and  471  and  478  and 
480,  (Wise  Hare)  275  and  278;  go, 
beg,  etc.,  for  alms,  25,  69,  87-92, 317-8, 
331,  345-6,  385,  429,  465;  water  of 
donation,  i.  e.  “ water  which  is  poured 
into  the  right  hand  of  a priest,  as  a 
ratification  of  an  offering  of  value 
that  either  has  been  made  or  is  yet 
to  be  made”  (Clough,  Singh.  Diet.), 
469;  miscellaneous,  68,  177,  180,  222. 

Amara,  name  of  a city,  5. 

Anagata-Vanisa,  name  of  a Pali  work, 
xix;  extracts  from,  481-6. 

Analytical  sciences,  four,  286,  391,482. 
According  to  the  Patisamhhidakatha 
of  the  Patisambhida-Magga  it  would 
appear  that  the  first  analytical  science 
concerns  itself  with  certain  terms  ex- 
pressive of  the  insight  of  a saint;  the 
second  with  the  meaning  of  those 
terms ; the  third  with  the  etymol- 
ogy, philology,  and  pronunciation  of 
those  terms  and  of  their  meanings; 
while  the  fourth  has  as  its  subject 

_ the  other  three. 

Ananda,  ‘Joy,’  n<ame  of  a body-servant 
and  favorite  disciple  of  Gotama 
Buddha,  16,  9.5-104,  107-9,  203-8, 
272,  279,  331-2,  442-7,  473-7. 


498 


Index, 


Anathapindika,  ‘ Friend-of-the-Poor,’ 
name  of  a rich  merchant,  475,  476. 
See  farther  next  article,  and  Jetavana. 

Auathapindika’s  Park,  117,  123,  138, 
150,  159,161,  162,  163,  166,  213,  226, 
228,  331,  417,  426. 

Angels.  See  Gods. 

Auger-eating  demon,  § 93. 

Auguttara-Nikaya,  ‘ Add-one  Collec- 
tion,’ name  of  a Pali  work,  of  which 
the  first  division  treats  of  subjects 
one  by  one,  the  second,  two  by  two, 
and  so  on,  xvii,  483  ; translations 
from,  xiv,  130,  § 40,221,  §43,  § 51  a, 
§ 58  6 and  c,  § 70  6 and  c,  § 80,  § 91, 
§92.  N.  B.  § 80,  § 58  6,  and  § 70  5 form 
one  continuous  text  in  the  Pali. 

Anjana  Wood,  267-8. 

Auoma,  name  of  a river,  65. 

Anotatta  Lake  = Anotattadaha,  43, 270, 
323. 

Antelopes,  46,  439. 

Anteriority,  § 26  a. 

Anupiya,  name  of  a grove,  67. 

Anuradhapura  : name  of  a city  in  India, 
463  ; name  of  a city  in  Ceylon,  297, 
405,  428. 

Anuruddha,  name  of  one  of  the  eighty 
great  disciples,  109,  272. 

Apadana,  ‘Achievement,’  name  of  a 
Pali  work  describing  the  exploits  of 
the  Future  Buddha  and  other  emi- 
nent personages  in  previous  exist- 
ences, xvii,  xviii. 

Apannaka,  name  of  the  first  of  the  five 
hundred  and  fifty  Birth-Stories  con- 
tained in  the  Jataka,  483. 

Arhatship,  Path  of.  See  Saintship. 

Army,  fourfold,  i.  e.  elephants,  cavalry, 
chariots,  and  infantry,  449-51,  133. 

Asalhi,  name  of  a month,  64,  415. 

Asoka,  the  shrub  Jonesia  Asoka,  164. 

Aspiration.  See  Prayer. 

Asses,  212,  § 52. 

Assaji,  name  of  an  elder,  87-90. 

Assattha,  Ficus  Religiosa,  Gotama’s  Bo- 
tree,  16. 

Atimuttaka  flowers,  446. 

Attachment : defined  as  obstinate  de- 
sire, 191-2,  compare  177,  fir.st  para- 
graph; four  branches  of,  115,  §34, 
197,  200-1,  205;  infects  the  groups, 
§ 20,  160,  165:  dependence  of  ex- 
istence, 137,  163,  (approximating-) 


177-8  and  245, 197-201,  211,  233,  242, 
259 ; abandoned  by  the  saints,  125, 
145,  148,  353,  380.  See  farther  De- 
pendent Origination. 

Attainments : eight  = eight  stages 

of  meditation  = first  trance,  second 
trance,  third  trance,  fourth  trance, 
realm  of  the  infinity  of  space,  realm 
of  the  infinity  of  consciousness,  realm 
of  nothingness,  realm  of  neither  per- 
ception nor  yet  non-perception,  15, 
48,  69,  § 59,  388  ; nine  = eight  above 
plus  (the  trance  of)  cessation  or  the 
cessation  of  perception  and  sen- 
sation, 109-10,  282,  347-9,  384-5  plus 
387-8. 

Atthanasutta,  ‘ Sermon  on  Impossibili- 
ties,’ 130. 

Avici.  See  Hells. 


Bamboo,  15,  80,  120,  353,  386. 

Bamboo  Grove,  name  of  a monastery, 
222,  313,  381,  411,  414. 

Bandhula,  name  of  a general,  475. 

Band  of  Five  Elders  (or  Priests).  See 
Priests. 

Banyan  Park  = Banyan  Grove,  441, 
48’l. 

Banyan-tree,  71,  73,  85-6. 

Barley,  262-3. 

Baskets,  Three.  See  Tipitaka. 

Bast,  10. 

Beans,  278,  359. 

Beauties,  five,  of  a woman,  454-6. 

Bees,  45. 

Being.  See  Birth. 

Eelle-of-the-Country,  269-71. 

Bel-tree,  Aegle  Marmelos,  382. 

Benares,  2,  37,  46,  66,  101, 153,  224,  262, 
273,  275,  342-3, 475, 478,  480. 

Bengal,  451. 

Bengal  houses,  412. 

Bhaddiya  ; name  of  a person,  475  ; name 
of  a town,  448-9,  451-2,  475. 

Bhante  =lord,  a vocative  of  reverential 
address,  128-33, 148-50,  159,  167, 186- 
7,  214-5,  232-8,  253-7,  306-7,  353, 
§ 81,  § 83  6,  420-1,  423,  436-7,  440. 
Elsewhere  often  rendered  by  “ rever- 
end sir.” 

Bhikkhu-Vibhanga,  name  of  a Pali  work 
containing  the  Patimokkha  rules  for 
the  priests,  xvii. 


Index. 


499 


Bhikkhuni-Vibhanga,  name  of  a Pali 
work  containing  the  Patimokkha  rules 
for  the  priestesses,  xvii. 

Binibisara,  Seniya,  name  of  a king 
ruling  at  Kajagaha  aud  friendly  to 
Gotama  Buddha,  403,  448-53,  458. 

Birds,  14,  44-5,  65,  68,  75,  81,  92, 
(winged  creatures)  204,  211,  303,  307, 
312,  377,  414,  416,  484. 

Birth  = rebirth  = (originating-)  ex- 
istence = state  of  existence  = 
being  (=  groups ; but  for  these  see 
separately):  definitions  of,  113-4,  194- 
6,201  compared  with  368,  § 47  d,  320; 
modes  of  = (existence  in)  the  realm 
of  sensual  pleasure,  (existence  in)  the 
realm  of  form,  and  (existence  in) 
the  realm  of  formlessness,  205,  14, 
24,  61,  180,  184,  195-201,  247,  289, 
377,  490-1,  495-6;  grades  of,  177, 
247,  252,  377  (perhaps  the  same  as 
ninefold  division  of,  195);  round  of, 
§ 44,  14,  21,  34,  83,  155,  171-2,  175, 
181,  193,  246,  284,  316,  322,  495; 
Wheel  of,  § 26  c;  existence-substra- 
tum, 244, 491-5 ; substrataof  being,  i.  e. 
the  groups,  sensual  pleasure,  the  cor- 
ruptions, and  karma,  333,  339  ; is  not 
transmigration,  § 47,  § 48 ; neither 
persists  nor  is  annihilated,  113-4, 134, 
165-6,  169,  176,  188,  193,  200;  is 
misery,  6,  56,  112,  181,  203,  252,  259, 
280-l',  283,  333-4,  338,  346,  352,  369, 
425-6,  438  ; reminiscence  of,  82,  304- 
5,  315-9,  compare  § 53  and  § 54  ; of 
Gotama,  1-2,  5,  26,  33,  35-8,  42,  47-9, 
68,  80-1,  155,  212,  263,  269,  274,  279; 
of  various  persons,  (Ananda)  274  and 
279,  (Brahman  and  wife)  269,  (Bud- 
dhas) 470,  (a  goddess)  431,  (Kokalika) 
263,  (Kondanna)  52,  (Mallika)  230-1, 
(Moggaliana)  224-5  and  279,  (Nanda) 
274,  (Sariputta)  279,  (Visakha)  460 
and  462  and  478  and  480,  (Visakha’s 
father-in-law)  466,  (wandering  ascetic) 
1 55 ; cessation  of,  taught  by  The  Bud- 
dha, 14,  121-2, 287, 338,346]!  372, 436-7, 
440  ; as  a human  being  necessary  for 
saintship,  93 ; brought  to  an  end  by 
the  religious  life,  107,  137,  140,  147, 
152, 162-3,  184,  286,  353,  380, 383, 390, 
compare  109.  See  further  Conscious- 
ness, Corruptions,  Dependent  Origina- 
tion, Desire,  Destiny,  Elements  of 


being.  Groups,  and  Karma,  deter- 
mines the  groups. 

Birth-Stories : from  the  Jataka,  § 1 , § 19, 
§ 52,  § 54,  § 55,  § 56 ; otliers  not  named 
as  such,  § 41,  § 42,  § .53,  § 63,  460,  462, 
479-80.  See  farther  Jataka. 

Black  Rock,  name  of  a place,  222-3, 381. 

Blossoms.  See  Flowers. 

Bodhisattas.  See  Buddhas. 

Body:  composition  of,  § 21,  130,  133, 
159,  355,  359-60  (according  to  Bud- 
dhaghosa,  when  “ brain  of  the  head  ” 
is  omitted,  it  is  to  be  understood  as 
included  in  “ marrow  of  the  bones  ”), 
compare  396 ; one  of  the  forty  sub- 
jects of  meditation,  292  ; subject  of 
the  first  Intent  Contemplation,  354-62, 
364, 374 ; of  The  Buddha  emits  a 
radiance,  73,  92  ; misery  of,  6-8,  298- 
300,  369,  § 89,  423  ; care  of,  10,  93-4  ; 
levitation  of,  303,  for  examples  see 
Powers  High,  first ; soul  and  body, 
117-8,  121-4,  167-8;  dependence  of, 
172,  243;  dependence  of  sensation, 
187  ; dissolves  at  death,  134,  138-9, 
141-2,  § 18,  238,  241  ; miscellaneous, 
11,  56,  76,  131,  174,278,384,417-8. 
See  further  Form,  Cemeteries,  and 
Karma,  triplets  of. 

Bbhtlingk,  68. 

Bondage.  See  Fetter. 

Bonds,  § 34  a. 

Bo-tree  = Tree  of  Wisdom  (bo  being 
Singhalese  for  Pali  hodhi,  ‘ wisdom,’ 
orralher  ‘enlightenment’),  any  tree 
under  which  a Buddha  attains  the 
supreme  enlightenment,  15-6,48,49, 
75-6,  82,  83,  85,  91,  318,  .342,  405,485. 

Brahmadatta,  153,  262,  273,  275. 

Brahma  Gods  or  Angels.  See  Gods. 

Brahma,  Maha-  = Great  Brahma,  title 
of  the  ruler  of  the  third  heaven 
of  the  realm  of  form,  39,  47,  72,  77, 
175,  310-1. 

Brahman,  in  the  Brahmanical  system, 
a member  of  the  priestly  caste,  2, 
5,  43,  51-2,  58,  84-6,  120,  153,  188, 
189,  267-9,  276-8,  331-2,  452,  4.54-7. 
The  Brahmans  are  usually  considered 
the  highest  of  the  ca.stes;  hut  see  41 
and  326-7.  See  further  “ and 

Brahmans,”  .s.  v.  Monks. 

Brahma,  Priests  of,  and  Retinue  of. 
See  Gods,  classes  of. 


500 


Index. 


Brahma  Sahampati,  name  of  a god, 
339-41. 

Brazen  Palace,  405,  429. 

Breathing  = respiration  = inspirations 
and  expirations : a subject  of  medita- 
tion, 292,  355-7,  54,  70,  362-3,  383-4. 

Brown  University,  xv. 

Buddha,  The.  See  Gotama  Buddha. 

Buddha-Gaya,  better  Bodhi-Gaya,  name 
of  an  ancient  Buddliist -centre  in 
what  is  now  Bengal,  405. 

Buddhaghosa,  ‘ Voice  of  The  Buddha,’ 
name  of  a Pali  commentator,  xvi, 
xviii,  91,  115,  221,  264,  282,  362,  380, 
430,  432,  451. 

Buddhas,  and  Future  Buddhas  = Bo- 
dhisattas:  definition  of  terms,  1,  18, 
and  see  end  of  this  article;  cause 
of  happiness,  194;  begin  their  career 
with  the  earnest  wish,  14,  15;  never 
liar.s,  22  ; “ conditions  which  a Buddha 
make,”  23-8,  33 ; roll  the  Wheel  of 
Doctrine,  31 ; advent  of,  preceded  by  an 
uproar,  38-9  ; always  i)reach  the  Three 
Characteristics,  xiv,  40  ; where  born, 
40-1  ; caste  of,  41,  327 ; characteris- 
tics of  mother,  41,  45;  cannot  go 
into  the  formless  heavens,  50 ; thirty- 
two  physical  perfections  of,  70-1  ; 
have  vital  sap  divinely  infused  into 
their  nourishment,  72  ; gold  dishes 
of,  73-5 ; bathe  in  the  Neranjara, 
74 ; attain  the  Buddhaship  on  the 
east  side  of  their  Bo-trees,  76 ; .sol- 
emn utterance  of,  on  attaining  the 
Buddhaship,  83  ; appear  but  seldom, 
93,97,  103-4;  are  free  from  wishes, 
1 55  ; understand  karma  and  its  fruit, 
247  ; practise  the  earth-kasina,  295  ; 
power  of,  to  remember  former  exist- 
ences, 315-7;  resemblance  of,  to  the 
moon,  470 ; anterior  to  Gotama,  3,  § 2, 
95,  479,  482,  (the  four,  i.  e.  those  of 
our  present  world-cycle,  Gotama  and 
the  three  immediately  preceding)  429 
and  compare  482,  (the  seven,  i.  e. 
Gotama  and  the  six  preceding  him) 
303,  (Dipamkara)  11-7  and  29-33 
and  38,  (Kaknsandha)  32  and  482, 
(Kassapa)  32-3  and  66  and  460  and 
462  and  480  and  482,  (Konagamana) 
32  and  482,  (Padumuttara)  32  and 
479 ; posterior  to  Gotama,  (list  of 
ten)  486,  (Metteyya)  § 102,  (Mu- 


hutto)  482,  (Sumitto)  482;  of  past 
and  future  ages,  99,  407,  409  ; teach- 
ings of,  forgotten,  57,  484.  Trans- 
lated from  the  Puggala-Pafinatti,  ix,  1. 
And  what  sort  of  an  individual  is 
a Supreme  Buddha  ? We  may  have 
an  individual  who  in  doctrines  un- 
heard of  before  from  any  one  else 
acquires  by  himself  enlightenment 
respecting  the  Four  Truths  and  om- 
niscience in  respect  to  them  and 
mastery  over  the  Fruits,  — such  an 
individual  is  called  a Supreme  Bud- 
dha (compare  Private  Buddhas,  ad 
Jinem).  For  Private  Buddhas,  see  s.  v. 
See  further  Enlightenment,  and  Om- 
niscience. 

Buddha-Vamsa,  name  of  a Pali  work, 
xvii,  3,  22. 

Buddhism,  xv,  xvii.  111,  113,  280,  284, 
392,  394-5,  406. 

Buddhists,  xix,  4,  63,  113,  209-12,  280- 
1,  392,  395,  410. 

Buffalo,  the  humped  Indian  ox,  121. 

Bugs,  10. 

Bulls,  461-2. 

Burma,  xv,  xvi,  xix. 

Burmese,  xv,  xvi. 

Burnouf,  2. 


Calf  and  calves,  72,  354-5,  462. 

Campa,  name  of  a city,  101,  301. 

Caudala,  a person  of  mixed  caste,  rated 
lower  than  the  lowest  of  those  be- 
longing to  the  regular  castes,  299. 

Cariya-Fitaka,  ‘Treasury  of  Conduct,’ 
name  of  a Pali  work,  xvii,  35,  38. 

Cashmere,  306-7. 

Caste,  2,  41,  53,  100-1,  198,  224,  231, 
254,  264,  299,  320,  455,  457. 

Cattle,  191,  .333,  461-2. 

Catum-Maharajas.  See  Gods. 

Cause : first  = overruling  power  = Uni- 
versal Self  = personal  cause,  111,114, 
169,  173  compared  with  175,  compare 
249,  third  stanza;  primary,  171. 

Cemeteries,  places  where  bodies  were 
burned  or  buried,  also  used  as  places 
of  execution  where  criminals  were 
impaled  and  their  bodies  left  to  rot : 
name  of  certain  meditations,  283, 
360-3  ; miscellaneous,  61,  316,  411. 

Centipedes,  303. 


Index. 


Century  Dictionary,  300. 

Ceylon,  xv,  xix,  2,  392,  393-5,  405-6. 

Cbabyaputtas,  name  of  a race  of 
snakes.  302. 

Champakas,  blossoms  of  the  champac 
tree  (Michelia  Champaca),  13. 

Channa : name  of  a courtier,  48,  61-7  ; 
name  of  a priest  excommunicated  by 
The  Buddha,  108. 

Characteristics,  Three  = transitoriness, 
misery  or  evil,  and  the  lack  of  an 
Ego  : text  of,  xiv ; always  taught  by 
The  Buddhas,  40;  inhere  in  the 
groups,  140,  143—4,  147,  190,  379; 
inhere  in  the  factors  of  being,  251 ; 
inhere  in  inanimate  nature,  165;  do 
not  inhere  in  the  mental  reflex,  296  ; 
consideration  of,  belongs  to  Wisdom, 
282,  355-6,  376,  384. 

Childers,  R.  C.,  author  of  the  standard 
Pali-English  Dictionary,  394-5. 

Chinese,  xv. 

Chowries,  whisks  to  keep  away  flies, 
forming  one  of  the  insignia  of  roy- 
alty, and  often  consisting  of  the  tail 
of  the  Thibetan  yak,  44.  See  Yak. 

Christ,  2,  392. 

Christianity,  280. 

Church.  See  Order. 

Cittalata  Grove,  45. 

Cock,  377. 

Commentary  = Comment;  1.  Non- 
canonical : an  important  part  of  Pali 
literature,  xvi,  xix,  495  ; on  the  Dis- 
course on  Retirement  from  the 
World,  69;  on  the  Jataka,  probably 
not  now  extant,  62,  perhaps  also,  32  ; 
on  the  Angnttara-Nikaya,  translation 
from,  439-40 ; on  the  Dhamraapada, 
translations  from,  222-6,  264-7,  381- 
3,  4-30-1,  432-3,  451-81;  on  the 
Digha-Xikaya,  xviii,  and  translations 
from,  § 1 1,  135,  353-8,  360,  364,  372  ; 
2.  Within  the  canon  : one  of  the  ele- 
ments of  the  Jataka,  3 ; translations 
from,  153,  154-5,  262,  263,  267-8, 
268-9,  269-73,  274,  274-5,  279. 

Concentration : definition  of,  § 58 ; its 
grades,  292,  296,  300,  318-9,  355; 
lower  grade  of,  admits  to  heavens  of 
sensual  pleasure,  § 63,  (state  of  trance) 
308  ; higher  grade  of,  admits  to  the 
Brahma-world,  § 59,  306,  309-10, 
322 ; a predisposition,  488 ; a con- 


501 


stituent  of  enlightenment,  367  ; con- 
joined with  the  consciousnesses,  490-1; 
liability  of,  to  be  disturbed,  9-10;  of 
Sanjiva  and  Sariputta,  386 ; enjoyed 
by  The  Buddha,  85—6.  For  Right 
Concentration  see  Paths,  noble  eight- 
fold path.  See  further  Disciplines, 
and  Trances,  text  of  the  four. 

Conch-shell,  5,  62,  77,  263,  296,  362, 
(sea-shell)  439. 

Conditions,  eight,  for  becoming  a Bud- 
dha, 14,  33.  For  conditions,  ten,  see 
Perfections. 

Conduct : definition  of,  § 80,  § 57 ; is 
karma,  246 ; comprised  in  the  pre- 
dispositions, 157  ; reflection  on,  292  ; 
course  of  = rule  of,  51,  106,  108-9, 
436,  462.  See  further  Disciplines, 
and  Attachment,  four  branches  of. 

Connate  Ones,  seven,  48. 

Conscionsness(es)  = thought(s)=mind  : 
the  eighty -nine,  114,  490-1  ; occur 
several  together,  149-50,  492-5  ; con- 
sciousnesses 1 to  33  are  fruitful 
karma,  490,  179-80,  19.5-6,  495,  496  ; 
consciousnesses  34  to  69  comprise  the 
six  sense-consciousnesses  and  are  the 
fruition  of  karma,  491-5,  § 28  c; 
action-,  i.  e.  consciousnesses  70  to  89 
or  barren  karma,  491,  493-4,  244, 
§ 76;  the  six  sense-,  § 28,  159, 
243,  250,  370,  372 ; eye-,  297 ; 

body-,  131  ; rebirth-,  178-9,  176,  245, 
382,  and  compare  238-9  and  492 ; 
contra-sted  with  the  body,  417-8,  422  ; 
role  of,  in  the  four  postures,  357-8 ; 
role  of,  in  vision,  297  ; contrasted 
with  the  other  four  groups,  115,  312- 
3;  of  but  momentary  duration,  § 17  6, 
§ 18;  unruliness  of,  164;  the  subject 
of  the  second  discipline,  9-10,  285, 
288,  296,  303,  305,  306,  308-9,  315, 
319,  348,  381,  391  ; subdued  by  the 
third  discipline,  286,  330,  378-9;  sub- 
ject of  the  third  Intent  Contempla- 
tion, 354-5,  363-4,  374,  and  compare 
third  High  Power,  304 ; states,  emo- 
tions, and  reflections  of,  16,  17,  36,61, 
64,  92,  102,  117-8,  213,  339,  373,  377, 
40.3-4, 41 1, 429  ; cease  in  trance  of  ces- 
sation, 387-8;  cease  in  Nirvana,  380. 
See  further  Attainments,  Dependent 
Origination,  Groups,  Karma,  triplets 
of.  Nutriment,  and  Swiftnesses. 


502 


Index. 


Constituents  of  being.  See  Elements 
of  being. 

Contact : definition  of,  § 31  ; a predis- 
position, 488  ; the  six,  370,  372  ; des- 
ignative  contact,  the  control  exerted 
by  name,  i.  e.  the  mind,  over  form, 
i.  e.  the  body,  206-7,  and  compare 
§ 29  6 ,•  inertia-contact,  the  reaction 
of  the  body  on  the  mind,  207 ; de- 
pendence of  sensation,  151-2,  190, 
(happiness  = pleasant  sensation,  mis- 
ery = unpleasant  sensation)  172; 
forms  part  of  the  dependence  of 
name,  355.  See  farther  Dependent 
Origination. 

Contemplation:  a predisposition,  488; 
a constituent  of  enlightenment,  367 ; 
the  Four  Intent,  283,  § 74,  are  identi- 
cal with  Right  Contemplation,  354 
and  374  ; of  the  body  and  of  breath- 
ing, 292,  included  in  the  first  Intent, 
362-3,  note;  fourth  Intent,  116;  of 
death,  292.  See  farther  Trances, 
text  of  the  four. 

Continents,  four  great,  and  their  at- 
tendant isles,  40,  64,  72. 

Controller.  See  !Mara. 

Conversion  = the  first  path : attained 
by  Conduct,  287 ; destroys  three  of 
the  attachments,  193;  excludes  from 
the  Pure  Abodes,  289;  destines  to 
Xirvaua,  109,  390;  last  of  the  four 
paths  to  disappear,  482 ; attained  by 
various  persons,  (gods)  93  and  301-2 
and  431,  (a  householder)  279,  (Mi- 
gara)  470,  (Sariputta  and  Moggal- 
lana)  § 10,  (Visakha)  452  and  465, 
(Visakha’s  mother-in-law)  471.  See 
further  Paths. 

Coral  flowers,  13,  65. 

Corruptions,  174-5,  179,  285,  287  ; 
cause  of  rebirth,  232,  (attachment  is 
one  of  the  corruptions)  233,  380 ; 
lead  to  unhappy  states  of  existence, 
172  ; assuaged  b)’  concentration,  296  ; 
assuaged  through  the  influence  of 
the  virtuous,  437  ; incompatible  with 
Xirvaua,  7,  14,  333-4,  338,  346, 

379. 

Courage  = heroism  : one  of  the  ten 
perfections,  25,  36 ; a constituent  of 
enlightenment,  367. 

Covetousness.  See  Desire,  and  Fire. 

Cows,  43,  71-2,  172,  354,  360,  461-2; 


five  products  of,  462.  Translated 
from  the  Abhidhana-ppadipika,  501  : 
Cow-products  five  are  milk,  sour  cream, 
Ghee,  buttermilk,  and  butter  fresh. 

Crimes,  five  great.  See  Karma,  proxi- 
mate. 

Criticism,  solemnity  of  inviting,  416-7, 
428,  434-5,  444.  446. 

Crocodiles,  253,  438. 

Crows,  300,  361  ; land-sighting,  377. 
compare  “ land-sighting  bird,"  312. 

Ckllla-^'agga,  ‘ Little  Division,’  name 
of  a Pali  work,  xvii ; translations 
from,  § 64,  § 84,  § 99. 

Cushing,  Dr.  J.  K.,  xvi,  353. 

Dabba-grass.  See  Grass. 

Dalbergia  flowers,  blossoms  of  Dal- 
bergia  Arborea,  43,  51. 

Davids,  Prof.  T.  W.  Rhys,  xvi. 

Death  : definitions  of,  368,  § 47  d and 
f,  § 49 ; description  of,  238-9. 

Deathless,  the,  and  Deathlessness.  See 
Kirvana. 

Deeds.  See  Karma. 

Deer,  346-7. 

Defects  : five,  of  a walking-place,  9 ; 
nine,  of  a cloak  of  cloth,  9 ; eight,  of 
a hut  of  leaves,  10. 

Deities.  See  Gods. 

Deliverance,  (release)  24  and  381,  125, 
174,  305,  338,  346,  372,  378-9. 

Demerit.  See  Karma. 

Demigods  = genii,  17,  204. 

Demons,  204,  313-4,  383,  § 93. 

Dependent  Origination : analysis  of 

term,  § 25  c;  formula  of,  84-5,  166; 
is  a middle  doctrine,  115,  § 25;  for- 
mula discussed,  § 26  c,  151,  § 37, 
244-5 ; formula  repeats  itself,  see 
Ignorance,  compared  with  desire ; 
discovery  of,  by  The  Buddha,  82, 115; 
diflScult  of  comprehension,  203,  339 ; 
belongs  to  "Wisdom,  282  ; miscellane- 
ous, 201,  284-5,  355-6. 

Depravities : the  four,  § 34  a ; de- 
pendence of  ignorance,  171,  173-4; 
infect  the  groups,  155;  can  be  aban- 
doned in  the  present  life,  13,  (unde- 
praved) 16,  99, 138-9,  141-2,  145, 148, 
266,  305,  343,  349,  353,  384,  391,  425, 
479,  except  so  far  as  coupled  -with 
form,  114,  156. 


Index. 


503 


Desire  = passion  = lust  = covetousness 
= thirst  = seeking  : discussion  of, 
§ 33,  § 88,  370-2;  triple,  IGO,  188, 
370 ; dependence  of  existence,  {also 
cleaving)  160-1,  (covetousness  is  a 
predisposition,  488,  consequently  kar- 
ma) 195,  242,  370;  undermined  by 
the  religious  life,  particularly  by  the 
second  discipline,  122,  124-5,  135,  140, 
147,  § 18,  165,  282-3,  287,  § 58  c,  336, 
338-9,  353,  354, 374, 382-3  ; destroyed 
by  The  Buddhas,  32,  76,  83,  155,  343 ; 
miscellaneous,  87,  98,  271,  324,  326, 
346.  See  further  Dependent  Origina- 
tion, Depravities,  Fire,  and  Prayer. 

Destiny,  251,  378;  in  rebirth,  42,377, 
391,  495.  See  further  Reflex. 

Devadaha,  name  of  a city,  45. 

Devadatta,  name  of  a cousin  of  The 
Buddha  who  endeavored  to  create  a 
schism  in  the  Order,  485. 

Devanampiyatissa,  name  of  a king  of 
Ceylon,  405. 

Dhammadinna,  name  of  a woman,  187. 

Dhammaka,  name  of  a hill,  8. 

Dhammapada,  ‘ Religious  Sentences,’ 
name  of  a Pali  work,  xvii,  xviii ; trans- 
lations from,  221,  264,  380-1, 430,  432, 
451 . It  is  a poetical  and  ethical  work 
in  423  stanzas.  It  was  one  of  the 
first  Pali  texts  to  be  printed  in  Eu- 
rope, having  been  edited  by  V.  Faus- 
boll,  in  1855,  with  a Latin  translation 
and  copious  extracts  from  Buddha- 
ghosa’s  Commentary. 

Dhammapada  Commentary.  See  Com- 
mentary. 

Dhamma-Sangani,  name  of  a Pali  work, 
xviii,  483 ; four  citations  from,  by 
Buddhaghosa,  191-3. 

Dhanahjaya,  ‘ W ealth-conquering  ’ : 
name  of  Visakha’s  father,  451-3, 
458-9,  462-4,  480;  name  of  Gotama 
in  a previous  existence,  35. 

Dhanapalaka,  67. 

Dhatu-Katha,  name  of  a Pali  work, 
xviii,  483. 

Digha-Xikaya,  ‘ Collection  of  Long  Dis- 
courses,’ name  of  a Pali  work  con- 
sisting of  long  discourses,  xvii,  xviii, 
57,  91,  483;  translations  from,  § 12, 
§ 15  c,  § 37,  § 67,  § 74. 

Dlpamkara,  ‘Light-bringer,’  name  of 
the  Buddha  who  first  prophesied  the 


Buddhaship  of  Gotama.  See  Bud- 
dhas. 

Directions  = points:  ten,  23,  47,  (one 
omitted)  312;  eight,  186,  383;  four, 
9,  53,  127 

Disappearances,  five,  482-5. 

Disciples  : four  classes  of  = priests, 
priestesses,  lay  disciples,  and  female 
lay  disciples,  96,  99-100,  153;  (two) 
chief  = MoggaUana  and  Sarij)utta, 

16,  41,  87-9,  271-2,  313-5,  315-7; 
(two)  chief  female,  16;  (eighty)  great, 
41,  272,  315-7  ; noble  disciples,  those 
in  the  four  paths,  140,  143-4,  147, 
151-2,  295,  352,  422,  465,  485;  ordi- 
nary disciples,  315-7 ; lay  disciples 
= laymen,  15,  118,  129,  275,  394-6, 
§ 87,  434-5,  456 ; female  lay  dis- 
ciples, § 97,  451,  475,  479-80;  of  non- 
Buddhist  sects,  69,  105,  336-8,  342; 
miscellaneous,  3,  5,  13,  107,  128,  221, 
231,  283,  431,  436-7,  482. 

Disciplines,  three  = Conduct  or  pre- 
cepts, Concentration  or  quiescence  or 
the  trances  or  meditation,  and  (su- 
preme) Wisdom  or  insight  or  knowl- 
edge or  paths : 282,  § 57,  § 80  compared 
with  § 58  6 and  § 70  i (the  tliree  being 
continuous  text  in  the  Pali),  130,  218, 
303-5,  483.  The  poetry  on  87  is  to 
be  understood  as  covering  the  three 
disciplines. 

Discourse : on  Old  Age,  name  of  a dis- 
course in  the  Sutta-Nipata,  268 ; on 
Retirement  from  the  World,  69;  on 
Primitive  Ages,  name  of  a discourse 
in  the  Digha-Nikaya,  324,  326  ; on  the 
Seven  Suns,  323. 

Divinities.  See  Gods. 

Dobson,  260-2. 

Doctrine,  the  second  of  the  three  refuges; 
Pali  equivalent  of,  116;  sources  of 
our  knowledge  concerning,  xv,  xvi ; 
substance  of,  in  brief,  88-91, 161  ; pur- 
pose of,  436-7 ; excludes  the  Ego, 
138-9,  141,  143-4,  154,  192,  422;  de- 
stroys the  corruptions,  14 ; includes 
but  transcends  the  eight  attainments 
and  embraces  the  ninth,  § 71  and 
compare  69  (the  eight  stages  of  medi- 
tation) ; difficult  of  comprehension, 

17,  126,  203,  339-41  ; taught  to  the 
general  public,  49,  153,  265,  § 83  a, 
414,  452,  472-3,  485;  effect  of,  on  its 


5°4 


Index. 


hearers,  93,  100,  103-4,  130,  199,  244, 
259,  275,  301-2,  (Law)  408,  486 ; the 
worthy  teacher  of,  418-9 ; recited  by 
Moggallana,  223 ; The  Buddha’s 
teaching  of,  92,  108-9,  111-2,  128, 
387,419,  469-70;  Doctrine  and  Dis- 
cipline, old  name  for  The  Buddha’s 
system  afterward  divided  into  the 
'Three  Baskets,  105-7,  402,  § 99 ; 
Wheel  of  Doctrine,  11,  31,  49.  A 
Buddha  is  said  “ to  cause  the  Wheel 
of  Doctrine  to  roU,”  i.e.  to  inaugurate 
his  religion,  when  he  preaches  his 
first  sermon.  For  the  middle  doc- 
trine, see  Dependent  Origination.  For 
other  references,  see  Refuges. 

Dogs,  194,  254,  300,  357,  361,  440. 

Domain,  threefold,  of  a Buddha,  321. 

Donations.  See  Alms. 

Doubts.  See  Questionings. 

Dusi  Mara,  name  of  iMoggallana  in  a 
previous  existence,  252. 

Eagles,  361. 

Earnest  wish.  See  Prayer. 

Eastern  Monastery  = Eastern  Park, 
name  of  the  monastery  given  by  Vi- 
sakha  to  The  Buddha  and  to  the 
Order,  331,  451,  476. 

Eastern  Tank,  332. 

Ego  = self  = ‘ I ’ = (living)  entity  = 
living  being  = personal  power : Pali 
equivalents  of  first  two  terms.  111; 
living  being  not  a simple  unit,  145-6, 
§ 19,  281,  357-8,  360;  analysis  of  hu- 
man being  destroys  belief  in  an  Ego, 
125,1 29-30  compared  with  1 33-7, 143- 
5,  151,  156-7,  209,  283,  299,  355-6; 
should  be  self-determining,  146-7, 242 ; 
none  to  transmigrate,  173  compared 
■with  175,  238,  241;  Christian  belief 
in,  210;  excluded  from  Right  Belief, 
1 65  ; belief  in,  gives  rise  to  sixty-two 
heresies,  248  ; disbelief  in,  a blessing, 
87,351,376-9,422.  See  further  At- 
tachment, four  branches  of,  and  Char- 
acteristics. Compare  also  Cause. 

Ekaraja,  name  of  Birth-Story  in  which 
Gotama  practised  the  perfection  of 
good-will  in  its  highest  degree,  37. 

Elements:  four,  112,  150-1,  §21,  159, 
292,  § 67,  355,  360  and  363,  487; 
windy  element,  357-8. 


Elements  of  being:  = 1.  Factors  (of 
being),  i.e.  the  twelve  terms  of  De- 
pendent Origination;  concealed  by 
ignorance,  170-1 ; discovered  by  'The 
Buddha,  84-5,  (things)  89-90 ; various 
groupings  of,  171-2,  174-5,  177-9, 
245  , mutually  dependent,  168-9  ; con- 
tinuance of,  due  to  karma,  250-1 ; 
possess  the  Three  Characteristics, 
251;  =2.  Constituents  of  being: 
constitute  the  several  groups  and  con- 
sequently also  the  third  and  fourth  of 
the  factors  of  being,  113-4,  134,  156- 
7,  206-7,  209 ; constitute  constituent 
karma,  495 ; follow  each  other  in  se- 
rial snccession,  149,  252,  284;  agita- 
tion of,  266 ; some  conjoined  with 
others,  195-6 ; their  appearance  in 
rebirth,  178,  186,  238,  249-50;  basis 
for  the  heresy  of  an  Ego,  241,  (con- 
stituent parts)  248-9 ; possess  the 
Three  Characteristics,  xiv,  109,  181, 
282,  § 75,  384-5;  abandonment  of, 
316,  339,  377-8  ; = 3.  Subject  of  the 
fourth  Intent  Contemplation,  116, 
364-8,  374-5. 

Elephants : Gotama  Buddha’s  previ- 
ous existences  as,  35  ; Gotama’s  moth- 
er’s dream  concerning,  43 ; cries  of, 
rendered  melodious,  44,  92 ; Mara’s, 
77,  79,  81  ; Nanda’s  previous  exist- 
ence as,  273—4  ; height  of,  314  ; used 
as  a unit  of  power,  63,  472-3;  a 
term  applied  to  men,  315;  gait  of, 
456;  sent  to  attack  Visakha,  472; 
miscellaneous,  333,  459-60,  484.  See 
further  Noises,  Gems,  and  Army. 

Enlightenment  = (a Buddha’s)  Wisdom, 
1,  14,  23-9,  31,  51-2,  56,  69-71,  74-6, 
79-80,  109,  122,  124-5,  336,  338,  343, 
486 ; seven  constituents  of,  367  ; 
throne  of,  16,  31,  74-5,  77,  81,  83. 
See  further  Bo-tree,  also  Buddhas  and 
Private  Buddhas,  ad  finem. 

Epithets  and  titles,  occurring  in  this 
book,  of  Buddhas  and  Future  Bud- 
dhas : All-Pitiful,  All-Seeing  One, 
Author  of  All  Truth,  Best  of  Men, 
Blessed  Buddha,  Blessed  One,  Chief 
of  Men,  Conqueror,  Glorious  One. 
Gotama,  Great  Being,  Great  Elect, 
Great  Hero  (Hero  Great),  Great  S.age, 
Great  Teacher,  Guiltless  One,  Happy 
One,  Holy  One,  Khattiya,  Leader  (of 


Index, 


505 


the  World),  Light  of  the  World,  Lord, 
Lord  of  (All)  the  World,  Mighty 
Monk,  Mighty  Sage,  Monk,  monk 
Gotama  (used  by  unbelievers).  One 
Possessing  the  Ten  Forces  = Posses- 
sor of  the  Ten  Forces,  Peerless  One, 
Eadiant  One,  Eaja,  Recipient  of  Of- 
ferings, Reverend  Sir  (Pali,  bhante), 
Sage,  Saint,  Sakyaputta  Monk,  See- 
ing One,  Supreme  Buddha,  Tatha- 
gata.  Teacher,  Teacher  of  Gods  and 
Men,  Unrivalled,  Victor  in  the  Battle, 
Who  came  the  good  journey  which 
led  to  Buddhahood,  Who  has  fully 
accomplished  the  eight  kinds  of  su- 
pernatural knowledge  and  the  fifteen 
holy  practices,  Who  has  arrived  at 
the  knowledge  of  all  Truth,  Who  has 
made  subject  to  him  all  mortal  beings 
whether  in  heaven  or  on  earth.  Who 
knows  the  Universe,  Who  knew  aU 
Worlds,  Wise  One. 

Epoch  ; Distant,  38  ; Intermediate,  83. 

Erapathas,  name  of  a race  of  snakes, 
302. 

Erythrina  flowers,  13,  96. 

Escape,  28.5-7,  295,  346-7,  378. 

Evil.  See  Characteristics. 

Existence.  See  Birth,  and  Karma. 

Existence-substratum.  See  Birth. 

Extinction.  See  Nirvana. 


Factors  of  being.  See  Elements  of 
being. 

Falcons,  121. 

FausboU,  3,  24,  395. 

Festival:  Midsummer,  42-3 ; Sowing, 
53-4;  Public  Day,  455. 

Fetter  = bondage,  59,  124-5,  366,425. 

Fever,  threefold.  See  Fire. 

Fig-trees,  485. 

Fire,  threefold  = threefold  fever  = 
lust  or  passion  or  covetousness  or 
greed,  hatred,  and  infatuation : are 
predispositions  and  constitute  the  dif- 
ference between  fruitful  and  barren 
karma,  488,  § 40  a,  compare  280  and 
384;  duality  of,  115;  disappearance 
of,  one  of  the  presages,  20 ; cause  the 
destruction  of  world-cycles,  329;  ex- 
tinction of,  is  Nirvana,  59,  61,  com- 


pare 6,  284,  352, 372,  425  ; miscellane- 
ous, 304, 363—4,  437,  (lusts,  hates,  and 
infatuates)  339,  490. 

Fishes,  242,  274-7,  321. 

Fivefold  contact,  i.  e.  such  “that  the 
forehead,  elbows,  waist,  knees,  and 
feet  rest  on  the  ground”  (Childers, 
Pali  Diet.),  51. 

Flamingo,  278. 

Flies,  86,  298. 

Flowers  = blossoms  = garlands  : di- 
vine, 13,  19,  30,  43-4,  46,  65,  75,  78- 
82,  96,  264,  266  ; terrestrial,  19,  30, 
38,  42,  44-6,  51,  58,  62,  75,  82,  92-3, 
96,  229-31,  264,  267,  299,  300,  321, 
340-1,  380,  446,  451  and  401,  454, 
459,  (garlanded)  470,  486. 

Form,  the  first  of  the  five  groups  and 
technical  name  for  body,  § 24.  See 
further  Groups,  Body,  and  Name  and 
Form. 

Fortune-tellers,  eight,  51. 

Fowls,  333. 

Frogs,  § 63. 

Fruition  = fruits:  of  karma,  130,  174, 
176  compared  with  178  and  179,  177, 
181,  192,  195,  211,  215-6,  227,  240, 
241,  244-9,  461,  (prayer  = longing 
desire  = karma,  see  177-9  and  245) 
478,  480;  of  the  Paths,i  74,  92,  130, 
268,  302,  384-5,  389,  391,  443-4,  452, 
470-1,  483;  of  ignorance,  172-3,  176; 
of  sensation,  189.  See  further  Con- 
sciousness, also  Buddhas  and  Private 
Buddhas,  ad  finem. 

Future  Buddha,  the.  See  Gotama 
Buddha. 


Gadflies,  396. 

Gaggara,  name  of  a lake,  301. 

Ganges,  2,  153-5,  219,  275-6,  294,  434, 
440. 

Garlands.  See  Flowers. 
Garland-wearer,  264,  266. 

Gautama.  See  Gotama  Buddha,  defi- 
nition of  terms. 

Gaya,  name  of  a town,  342,  351. 

Gaya  Head,  name  of  a hill,  351. 

Gems,  seven  precious,  two  lists  of,  5 
and  101. 

General’s  Town,  71,  338. 


* Each  of  the  Four  Paths  has  two  stages : a lower,  which  is  the  Path  proper : and  a higher, 
called  the  Fruit. 


Index. 


506 


Genii.  See  Demigods. 

Ghatikara,  name  of  a Maha-Brahma 
god,  66,  73. 

Girded-with-mountains,  name  of  an  ele- 
phant, 77,  79,  81. 

Gladness,  mental  happiness,  the  con- 
verse of  grief,  48S,  490-1,  493.  See 
further  Trances,  text  of  the  four. 

Glow-worms,  317. 

Gnats,  86,  413. 

Goats,  333. 

Godhika,  name  of  an  elder,  § 77. 

Gods  = angels  = divinities  = deities, 
all  beings  of  a higher  grade  than 
mankind,  but  especially  the  inhab- 
itants of  the  realm  of  sensual  pleas- 
ure : classes  of,  § 59,  308-9 ; other 
mention  of  above  classes,  (Sublime 
Gods)  391  and  470,  (“those  per- 
ception-reft ” = Gods  without  Per- 
ception) 34,  (Maha-Brahma  Gods  [or 
angels]  = Great  Brahma  Gods)  46 
and  66  and  73,  (Tusita  Gods  = Satis- 
fied Gods)  38  and  42,  (Gods  of  the 
Suite  of  the  Thirty-three)  266  and 
424-7  ; Brahma  Gods  = Brahma 
angels,  the  inhabitants  of  any  one 
of  the  Brahma  heavens,  46,  81,  249; 
Four  Guardian  Angels  = Four  Great 
Kings  = Catum-Maharajas,  39,  42-3, 
46,  72;  Loka-byuhas,  38,  322 ; “gods 
of  ten  (thousand)  worlds,”  39  and 
42,  77,  82,  94,  97-8,  485;  “gods  and 
men”  or  “men  and  gods,”  19,  30-1, 
62,  69,  72,  134,  390,  407,  438,  492; 
“the  god  does  not  rain,”  321,  483, 
compare  Zeus  ve,  11.  12.25  and  6 Oehs 
Sei,  Hdt.  2,  13 ; terrestrial  deities, 
dryads,  etc.,  39,  63,  72-3,  321-2. 
430-1  ; household  dignities,  463,  468  ; 
length  of  life  of,  266,  290,  329  ; bliss 
of,  due  to  previous  good  karma,  199, 
222,  241,  322,  424,  480,  492;  can 
enter  the  four  paths,  93,  301-2,  431, 
485,  and  compare  14,  17,  62,  98  and 
173;  cannot  successfully  make  the 
“ earnest  wish  ” to  become  a Buddha, 
1 5 ; are  friendly  to  Gotama  Buddha, 
44,  47,  56-7,  62-5,  70,  72,  75,  80-1, 
342 ; visit  each  other’s  heavens,  39, 
42,  271-2;  reflection  on,  292;  mis- 
cellaneous, 55,  68,  204,  308,  322,  343, 
381,  484.  For  world  of,  see  Realm, 
of  sensual  pleasure. 


Gold  Hill  = Gold  Mountain,  43,  51,  270. 

Good-wLU,  one  of  the  ten  perfections, 
28,  37. 

Geese,  § 96. 

Gotama  Buddha  = The  Buddha  = the 
Future  Buddha  = Siddhattha  = (San- 
skrit) Siddhartha ; definition  of  terms, 
1-2,  18 ; our  knowledge  of,  xv,  xvii, 
XX,  1—4;  relates  his  previous  exist- 
ence as  Sumedha,  5 ; makes  the  earnest 
wish,  14;  Buddhaship  foreshown,  15-6, 
18-21,  § 2,  49,  50,  52,  69-70,  72,  75; 
undertakes  the  ten  perfections,  23- 
31 ; blessings  of,  as  Future  Buddha, 
33-4,  326-7 ; achieves  the  ten  per- 
fections, 35-8 ; birth  of,  in  the  Tusita 
heaven,  38 ; makes  the  five  great  ob- 
servations, 40-2 ; conception  of,  in 
the  womb  of  queen  Maya,  42-4; 
birth  of,  45-8 ; worshipped  by  Kala- 
devala,  49,  70;  naming  of,  51-2; 
his  father’s  plans  concerning,  53 ; 
miracle  of  the  shadow,  54-5,  70; 
palaces  of,  55  ; skill  of,  in  archery, 
55-6  ; sees  the  four  signs,  56-7  ; last 
adorning  of  himself,  58  ; birth  of  son, 
59 ; discovers  that  it  is  Nirvana  he 
wishes,  59-61,  334;  scene  with  the 
nautch  girls,  60-1 ; takes  leave  of 
wife  and  child,  62 ; escapes  from  the 
city,  61-5;  strength  of,  63  ; conflicts 
of,  with  Mara,  63-4,  76-81,  § 72, 
§ 79 ; adopts  the  garb  of  a monk, 
66-7 ; his  first  meal  of  scraps,  67-9 ; 
is  taught  the  eight  attainments,  69, 
334-8 ; makes  the  Great  Struggle, 
69-70,  338;  discovers  the  ninth  at- 
tainment, 282,  349 ; last  meal  before 
the  attainment  of  Buddhaship,  71-4  ; 
takes  his  seat  under  the  Bo-tree, 
75-6;  attains  the  Buddhaship,  82-3, 
338;  claim  of,  to  the  discovery  of 
Dependent  Origination,  82,  115;  en- 
joys the  bliss  of  emancipation,  § 9 ; 
his  title  Tathagata,  96  ; implored  by 
Brahma  Sahampati  to  teach  the  Doc- 
trine, 339—11  ; meets  Upaka,  342-3  ; 
converts  the  band  of  five  priests, 
343-6 ; revisits  home  and  converts 
his  brother  Nanda,  269-73;  conflict 
of,  with  the  naked  ascetics,  464,  469- 
71  ; accepts  from  Visakha  the  gift 
of  Eastern  Monastery,  475-81  ; ordi- 
nances of,  398,  406,  (concerning  con- 


Index. 


fession)  404-5,  (houses)  412,  (keeping 
residence)  415,  (inviting  criticism) 
416,  (suicide)  436,  (priestesses)  444- 
7,  and  compare  Precepts ; daily  habits 
of,  § 11;  mental  attitude  of,  280-1, 
283;  argumentative  position  of,  111- 
2;  converts  Subhadda,  103-7;  last 
instructions  of,  107-9;  death  of,  109- 
10;  religion  of,  shall  perish,  § 102. 
For  previous  existences  of,  see  Birth, 
of  Gotama.  For  epithets  of,  see 
Epithets.  See  further  Refuges. 

Gotrabhu,  name  of  a swiftness,  494. 

Gourd,  454. 

Grass,  9,  10,  75-6,  126-7,  164,  183, 
(munja-  and  pabhaja-)  203,  (dabba-) 
276  and  278-9,  294,  386,  414-6,  421, 
439. 

Great  Kings,  Four.  See  Gods. 

Great  Maya.  See  Maj-a. 

Greed.  See  Fire. 

Grief,  354,  374,  422,  477,  490.  See 
further  Misery  (first  two  subheadings), 
and  Trances,  text  of  the  four. 

Grimblot,  P.,  202,  206. 

Groups  = form,  sensation,  perception, 
the  predispositions,  and  conscious- 
ness (=  birth  ; but  for  this  see  sepa- 
rately) : severally  defined,  487-91 ; 
why  called  groups,  1 1 3-4 ; are  misery, 
368-9;  obscured  by  ignorance,  170; 
basis  for  heresies,  135,  139-44,  165, 
192-3  ; understood  by  the  Tathagata, 
125,  compare  366;  constitute  exist- 
ence to  the  exclusion  of  an  Ego,  127, 
131,  133-4,  155  top  line,  § 20,  195-6, 
240-1,  compare  159  with  157  ; per- 
petuated in  rebirth,  246,  249-50,  315- 
7,  375  ; perpetuated  by  desire,  160-3, 
(attachment  = desire)  197-200;  cor- 
rect views  concerning,  deliver  from 
the  four  attachments,  § 34  a ; brought 
to  an  end  by  the  lack  of  desire,  § 16, 
380;  miscellaneous,  116,  (four)  184, 
364,  422. 

Gruel,  227,  438-9,  456. 

Guardian  Angels,  Four.  See  Gods. 

Hamsavati,  name  of  a city,  479. 

Happiness,  189,  194,  214,  424,  490-1. 
See  further  Misery,  contrasted  with 
happiness,  and  Trances,  text  of  the 
four. 


SO? 


Hardy,  Spence,  name  of  an  author  of 
important  works  on  Buddhism  based 
on  Singhalese  texts,  34,  394. 

Hare,  name  of  Birth-Story  in  which 
Gotama  practised  the  perfection  of 
alms  in  its  highest  degree,  35,  § 56. 

Hatred.  See  Fire. 

Heaven  : (six)  of  sensual  pleasure  (or  de- 
sire), 38  and  322,  63,  324,  328  ; of  the 
Four  Great  Kings,  the  first  heaven  of 
the  realm  of  sensual  pleasure,  93, 
323  ; of  the  Thirtj'-three  = Heaven 
of  the  Suite  of  the  Thirty-three,  the 
second  heaven  of  the  realm  of  sensual 
pleasure,  48-9, 66-7,264,  270,  272,301, 
323  ; Tusita,  the  fourth  heaven  of  the 
realm  of  sensual  pleasure,  38-9,  45,  83 ; 
Brahma-heavens  = Brahma-world, 
the  twenty  heavens  constituting  the 
realms  of  form  and  of  formlessness, 
39,  82,  199,  249,  303,  306-7,  311,  312, 
321^,  327,  .329,  339,  485  ; of  the 
Radiant  Gods,  the  sixth  heaven  of 
the  realm  of  form,  320,  323^,  328 ; 
of  the  Completely  Lustrous  Gods, 
the  ninth  heaven  of  the  realm  of 
form,  320,  327-9  ; of  the  Richly  Re- 
warded Gods,  the  tenth  heaven  of  the 
realm  of  form,  320-1,  329. 

Hells : the  lowest  of  the  thirty-one 
grades  of  being,  289  ; Avici  hell,  75-6, 
485 ; Maha-Roruva  hell,  227  ; become 
visible,  21,  82;  fires  of,  extinguished, 
19,  44;  the  result  of  evil  karma,  218- 
22,  225-6,  § 50,  § 51  a.  305,  314,  430, 
485,  492 ; never  inhabited  by  Future 
Buddhas,  34 ; perish  in  destruction 
of  a world-cycle,  321-2. 

Heredity,  113,  211-2. 

Heresies  = heretical  beliefs  = hereti- 
cal views  : a predisposition,  488 ; a de- 
pravity, 173  ; a corruption,  287  ; con- 
cern the  Ego,  134,  135,  137-9,  141, 
169,  176,  188,  248  and  250;  power- 
less over  Future  Buddhas,  34.  See 
further  Attachment,  four  branches  of. 

Heretics  = members  of  other  sects  = 
followers  of  heretical  sects  = adher- 
ents of  another  sect,  100,  106,  222, 
225,  248,  315-7,  402-3,  414-5,  424, 
478,  (those  cherishing  wholly  hereti- 
cal views)  485. 

Heroism.  See  Courage. 

Herons,  121. 


5o8 


Index. 


Himalaya  = Himavant,  42,  51, 153,  270, 
323,  325,  328,  440 ; etymology  of,  8. 

Hindrances  = five  obstacles  to  the  re- 
ligious life,  296,  364-5. 

Hirannavati  Eecitation,  107. 

Hiraniiavati  River,  95. 

Hodgson,  395. 

Horses,  5,  44,  48,  56,  61,  65,  74,  92, 
101,  133,  260,  333,  459. 

Hpo  Hmyin,  Mg.,  481. 

Hnsband-honorer,  name  of  a woman, 
264,  266. 

Hypnotism,  281. 

iGNOR.^yCE  : definition  of,  § 26  a ; de- 
pendence of  karma,  § 27,  495 ; com- 
pared with  desire,  115,  § 26  6,  175-6, 
239,  (heresy  vs.  passion)  248,  282, 
316;  undermined  by  the  third  disci- 
pline, 115,  § 70  c.  See  further  De- 
pendent Origination,  and  Depravities. 

Iguana,  a kind  of  large  edible  lizard, 
276-7. 

Impurities,  name  of  the  second  ten  sub- 
jects of  meditation,  291-2,  283,  363 ; 
the  tenth  impurity,  298. 

India,  xvi,  10,  40,  60,  61,  132,  153,  22.3, 
306. 

India  Office  Library,  xvi. 

Indifference : one  of  the  ten  perfec- 
tions, 28-9,  38 ; a con.stitnent  of  en- 
lightenment, 367  ; to  the  constituents 
of  being,  377  ; coupled  with  certain 
of  the  eighty-nine  consciousnesses, 
490-4.  See  further  Sensations,  and 
Trances,  text  of  the  four. 

Indische  Spriiche,  68. 

Indra.  See  Sakka. 

Infatuation.  See  Fire. 

Insects,  34,  278,  298,  361. 

Insight : its  relation  to  'Wisdom,  330, 
390 ; into  karma,  247 ; into  the 
groups,  134, 241 ; into  name  and  form, 
243-4, 247,  250-1,  355  ; into  the  Three 
Characteristics,  378-9,  384-5 ; con- 
trasted with  quiescence,  § 70  c com- 
pared with  § 58  c,  388 ; attainment 
of,  31,  272, 29.3,  338,344,346,381.  See 
further  Meditation,  and  Disciplines. 

Inspirations  and  expirations.  See 
Breathing. 

Intent  Contemplations,  Four.  See  Con- 
templation. 


Intermundane  voids  = intermundane 
spaces,  34,  82.  According  to  Chil- 
ders, the  worlds  of  space,  including 
our  earth,  are  supnosed  to  be  circular 
disks  and  arranged  in  groups  of  three 
touching  each  other.  The  triangular 
space  thus  bounded  by  each  group  of 
three  is  an  intermundane  void. 

Isaiah,  92. 

Isigili,  name  of  a hill,  381. 

Isipatana,  name  of  a deer-park,  71, 
342-3. 

Itivuttaka,  ‘ Thus-said,’  name  of  a Pali 
work,  of  which  each  of  the  110  sec- 
tions begins  with  the  words,  “ Thus 
has  it  been  said  by  The  Blessed  One,” 
xvii,  xviii. 

Jackals,  275-7,  279,  299,  357,  361. 

.Jaina,  name  of  a sect,  96. 

Jali,  name  of  Gotama’s  son  in  his 
(Gotama’s)  Vessantara  existence, 
470. 

Jambu-tree  = rose-apple  tree,  Eugenia 
Jambu,  54-5,  70,  469. 

Janaka,  Greater,  name  of  Birth-Story 
in  which  Gotama  practised  the  per- 
fection of  courage  in  its  highest  de- 
gree, 36. 

.Jasmine  = jessamine,  61-2,  325,  380, 
446. 

Jataka,  name  of  a Pali  work,  xvii,  2—4, 
35,  212,  483;  translations  from,  § 1, 
32-83,  § 19,  § 52,  § 54,  § .55,  § 56. 

Jataka  Commentary.  See  Commentary. 

Jatila,  name  of  a man,  452. 

Jetavana,  ‘.leta’s  Wood,’  name  of  a 
monastery  bnilt  by  Anathapindika 
on  land  which  he  had  bought  from 
prince  Jeta,  4,  117,  123,  138,  150,  153, 
159,  161,  162,  163,  166.  213,  226,  228, 
262,  269.  271,  274,  331,  417,  426,  431, 
432,  476-7. 

Jewel  Mountain,  270. 

Jewels,  Three.  See  Refuges. 

Jotiya  = Joti,  name  of  a man,  452-3. 

Kaccaxa,  name  of  a man,  165-6. 

Kaccha,  name  of  a plant,  120. 

Kajangala,  name  of  a town,  41. 

Kakavajiya,  name  of  a man,  452. 

Kakusandha.  See  Buddhas. 


Index. 


509 


Kalabu,  name  of  a king,  252. 

Kaladevala,  name  of  a seer,  the  Bud- 
dhist Simeon,  48. 

Kalandakanivapa,  name  of  a place,  313, 
411,  414. 

Kalasi,  name  of  a town,  307. 

Kaludavi,  name  of  a minister  of  king 
Suddhodaua,  48. 

Kammasadhamma,  name  of  a town, 
202,  3.53. 

Kandy,  393,  395,  410. 

Kanhagutamakas,  name  of  a race  of 
snakes,  302. 

Kauhajina,  name  of  Gotama’s  daughter 
in  his  Vessautara  existence,  470. 

Ivanikara  flowers,  blossoms  of  the  tree 
Pterospermum  Acerifolium,  454. 

Kanthaka,  name  of  a horse,  48,  61-6 ; 
Shrine  of  the  Turning  Back  of,  64 ; 
becomes  a god,  67. 

Kapila  = Kapilavatthu  = Kapilapura, 
name  of  the  city  in  which  the  father 
of  Gotama  Buddha  reigned,  16,  41-2, 
45,  48,  269,  441-2,  481. 

Karma  (-existence)  = deeds  = actions 
= merit  and  demerit : definitions  of, 
177-80,  195-6,  209-11,  245-7,  49.5-6; 
triplets  of,  § 27,  228,  383-4,  389,  407, 
compare  § 51  a and  305  and  424, 
495-6 ; leading  to  immovability,  i.  e. 
to  the  state  of  stead  v and  immovable 
abstraction  or  trance  in  which  the 
formless  angels  live,  § 27,  495-6  ; 
proximate,  130,  (crimes)  34,  485,  per- 
haps the  same  as  weighty  karma, 
246  ; stale,  466,  compare  227  ; barren, 
§ 40  a,  211-2  with  § 40  6 and  § 41  ; 
worthiness  of,  dependent  on  worth  of 
person  benefited,  13,  91,  99,  390,  408, 
(alms,  gift)  470-1  ; good  karma  is 

• transferable,  396-7 ; concentration  is 
meritorious  karma,  199,  286,  (merito- 
rious exercises)  291,  293;  alternation 
in  rewards  of,  322 ; understood  by 
Buddhas  and  Future  Buddhas,  34, 
247 ; is  in  the  nature  of  things,  169^ 
212;  due  to  desire,  189;  the  deed  is 
real,  but  not  the  doer,  1 46, 209-1 1 ; de- 
termines the  groups  (;'.  e.  originat- 
ing-existence  or  fre]birth),  and  con- 
sequently future  weal  and  woe,  52,  95, 
171-2,  §'35,  § .36,  § 38,  § 39,  225,  § 42, 
(alms  is  good  karma)  § 43,  § 47  6 and 
c,  § 48,  § 49,  § 50,  265-6,  279,  280, 


285,  305,  322,  324,  340-1,  413,  (works) 
421,  452-3,  454  ; of  various  persons, 
(Gotama  Buddha)  38  and  42,  (a  friend 
of  Visakha)  477,  (a  slave  girl)  473, 
(Visakha)  460-2  and  471  and  480-1 ; 
extinction  of,  is  the  trance  of  cessa- 
tion and  Nirvana,  163,  281,  372, 
384,  389 ; miscellaneous,  (works)  5, 
418,  437,  486.  See  further  Depend- 
ent Origination,  Consciousness,  and 
Fruition. 

Kasi,  name  of  the  country  of  which 
Benares  was  the  capital,  343. 

Kasinas,  name  of  the  first  ten  subjects 
of  meditation,  291-2 ; earth-kasina, 
§ 61 ; air-kasina,  322. 

Kassapa:  = Maha-Kassapa,  name  of 
one  of  the  eighty  great  disciples, 
272,  418-9 ; name  of  a Buddha,  see 
Buddhas. 

Katha-Vatthu,  name  of  a Pali  work 
treating  of  certain  indulgences  al- 
lowed the  priests,  xviii,  483. 

Ketakas,  blossoms  of  the  tree  Pandanus 
Odoratissimus,  13. 

Kevaddlia,  name  of  a man,  § 67. 

Kewitiyagala,  name  of  a man,  393, 
405. 

Khantivada,  name  of  Birth-Story  in 
which  Gotama  practised  the  perfec- 
tion of  patience  in  its  highest  degree, 
37. 

Khema,  ‘ Comfort,’  name  of  one  of  The 
Buddha’s  two  chief  female  disciples, 
16. 

Khuddaka-Nikaya,  ‘ Collection  of  Short 
Suttas,’  name  of  the  fifth  and  la.st  di- 
vision of  the  Sutta-Pitaka,  xvii,  xviii, 
483. 

Khuddaka-Patha,  ‘ Little  Headings,’ 
name  of  a Pali  work,  xvii,  xviii. 

Kiki,  name  of  a king,  462,  480. 

Kimsuka  : name  of  the  tree  Butea  Fron- 
dosa,  299 ; flowers,  red  blossoms  of 
said  tree,  78. 

Kisa  Gotami.  ‘ The  Slender  (or  Lean  7 ) 
Gotamid,’  59-60. 

Kokalika,  name  of  a priest,  262-3. 

Kolita,  given  name  of  Moggallana,  16. 

Konagamana.  See  Buddhas. 

Kondanna,  name  of  The  Buddha’s  first 
convert,  51-3,  69. 

Korandaka,  name  of  a village  and  mon- 
astery, 434,  435. 


Index. 


510 


Kosalans,  name  of  a people,  213,  22fi, 

453,  458. 

Kosambi,  name  of  a city,  101. 
Kumara-Kassapa,  name  of  an  elder, 
438. 

Kurus,  name  of  a people,  202,  353. 
Kusavati,  name  of  a city,  101. 

Kusiuara,  name  of  a city,  95,  97,  101-3. 
Kutumbaka  flowers,  58. 

Kuyyaka  blossom,  58. 

La  Fontaine,  212. 

Lakes,  seven  great,  323. 

Lark,  210-1. 

Lattbimadhu  AVood,  71. 

Law.  See  Doctrine. 

Layman,  lay  woman,  etc.  See  Dis- 
ciples. 

Liberality.  See  Alms. 

Libra,  20,  64. 

Lice,  10. 

Life  = term  of  life,  3,  40,  42,  252,  265- 
6,  290,  (term  of  e.xistence)  329,  479. 
Lions,  22,  25,  75,  93,  95,  212,  254,  262- 
3,  317. 

Lizards,  10,  303. 

Locusts,  181. 

Loka-byuha  Gods.  See  Gods. 
Lomahamsa,  name  of  Birth-Story  in 
which  Gotama  practised  the  perfec- 
tion of  indifference  in  its  highest 
degree,  37. 

Longing.  See  Prayer. 

Lord.  See  Bhante. 

Lotuses,  13,  43,  44,  56,  58,  73,  82,  92, 
242,  278,  294,  324,  340,  377,  380,  446, 

454. 

Lumbini  Grove,  45,  48. 

Lust.  See  Desire,  and  Fire. 

Maddi,  name  of  Gotama’s  wife  in  his 
Vessantara  existence,  470. 

Magadha,  name  of  a country,  Southern 
Behar,  on  the  Ganges,  403,  448-9, 
451. 

Magadhans,  the  inhabitants  of  Ma- 
gadha, 338,  340. 

Maha  Kassapa.  See  Kassapa. 
Maha-Maya.  See  Maya. 
Maha-Moggallana.  See  Moggallana. 
Maha-Nidana-Sutta,  name  of  a sermon 
in  the  DIgha-Nikaya,  135,  202. 


Mahapadana,  name  of  a sermon  in  the 
Digha-Nikaya,  56. 

Maha-Pajapati  the  Gotamid,  name  of  a 
wife  of  king  Suddhodana,  § 99. 

MaharPanada,  485. 

Maha-Parinibbana-Sutta,  ‘ Discourse  on 
the  Great  Decease,’  95. 

Maha-Roruva  hell.  See  Hells. 

MaharSala,  name  of  a town,  41. 

Maha-Sudassana.  See  Sudassana  the 
Great. 

Maha^Tissa,  name  of  an  elder,  297. 

Maha-Vagga,  ‘Great  Division,’  name  of 
a Pali  work,  xvii,  4;  translations 
from,  § 9,  § 10,  § 16,  § 73,  § 82,  § 83  a, 

§ 85,  § 100. 

Mahendra,  name  of  a Buddhist  mis- 
sionary to  Ceylon,  about  300  b.  c., 
406. 

Mahosadha,  name  of  Gotama  Buddlia 
in  a previous  existence,  36,  47. 

Majjhima-Nikaya,  ‘ Collection  of  Me- 
dium Discourses,’  name  of  a PMi 
work  consisting  of  discourses  of  me- 
dium length,  xvii,  483 ; translations 
from,  § 13,  § 28  6,  § 32,  § 65,  § 71. 

Mallaka,  name  of  an  elder,  293. 

Mallas,  name  of  a people,  95,  97,  101-3, 
475. 

Mallika,  ‘Jessamine’:  name  of  the 
wife  of  king  Pasenadi  the  Kosalan, 
228-30 ; name  of  a daughter  of  a 
treasurer  of  Benares,  475. 

Malunkyaputta,  ‘ Son  of  (a  woman 
named)  MMunkya,’  name  of  a priest, 
§ 13  a. 

Mai  watte  Monastery,  393,  410. 

Mandu-thorn,  380. 

Manes,  name  of  beings  belonging  to 
the  second  grade  below  mankind,  34, 
44,  289.  The  Manes  are  the  spirits 
of  deceased  relatives  and  are  called 
in  Pali,  -peta,  ‘ gone  before.’  Com- 
pare Peta-Vatthu. 

Mangoes,  the  fruit  of  the  mango-tree, 
232,  235,  240,  276-7. 

Mango-tree,  232. 

Manjerika,  name  of  a snake-abode,  77. 

Manosila  table-land,  42,  270. 

Manual  of  Budhism,  name  of  a work 
by  Spence  Hardy,  34. 

Mara  or  ‘ Slayer  ’ = Wicked  One  =» 
Namuci  = Vasavatti  = Controller  = 
Paranimmitta-Vasavatti,  ‘Having 


Index. 


5” 


Control  of  Pleasures  Fashioned  by 
Others/  name  of  the  ruler  of  the 
sixth  heaven  of  sensual  pleasure,  39, 
63-4,  76-82,  85,  93,  309,  346-51, 
381-2,  383. 

Mares,  333,  464,  466. 

Maruva,  name  of  a plant,  120. 

Maya,  ‘ Illusion  ’=  Maha-Maya=Great 
Maya,  name  of  the  mother  of  Go- 
tama  Buddha,  16,  41-2,  45,  268. 

Meditation:  = 1.  Concentration  and 
AVisdom,  or  indefinite : the  systems 
taught  to  The  Buddha  inadequate  as 
not  yielding  the  trance  of  cessation, 
335,  337 ; The  Buddha’s  contribution 
to,  115,  280-2;  respective  roles  of,  in 
the  first  Intent  Contemplation  (Im- 
purities representative  of  Concentra- 
tion), 363 ; a duty  and  a lu.xury  of 
the  religious  life,  282-3,  9,  94,  (medi- 
tate and  insight  gain)  413, 117-8,  139, 
213,  (thoughts  = concentration)  285, 
317,  331, 403-4;  =2.  Concentration  ; 
subject(s)  of  = exercise (s)  in  = ob- 
ject of,  § 60,  93-4,  282,  294,  354-5, 
357,  362  ; is  meritorious  karma,  180; 
yields  the  mental  reflex,  29.5-6,  300 ; 
yields  relief  for  the  mind.  381  ; mis- 
cellaneous, 223,  383,  396  ; 3.  of  Wis- 
dom, 379-80.  See  further  Attain- 
ments, and  Disciplines. 

Mendaka,  name  of  a rich  householder, 
grandfather  of  Visakha,  448-52,  480. 

Merit.  See  Karma. 

Metteyya,  ‘ Friendly.’  See  Buddhas. 

Mice,  303. 

Middle  Country,  boundary  of,  41. 

Ikligara : name  of  a man,  454,  457-8, 
462-4,  469-70,  472-3  ; name  of  a son 
of  Visakha,  470. 

Migara’s  mother.  See  Visakha. 

Milinda,  ‘ Menander,’  name  of  a Bac- 
trian  king,  xi.x,  128-32. 

Milindapanha,  name  of  a Pali  work, 
xix;  translations  from,  § 14,  § 15  a, 
§ 17  a,  § 28  a,  § 31,  § 39,  § 44,  § 45, 
§ 46,  § 47  a and  b,  § 50,  § 66,  § 87, 
§ 88,  § 90,  § 98. 

Milk  vs.  sour-cream,  114,  134,  149,  237, 
239-40. 

Milk- weed,  120. 

Minayeff,Prof.  J.,  of  St.  Petersburg,  481. 

Mind.  As  a collective  name  for  con- 
sciousnesses, see  Consciousness ; as  the 


name  of  the  sixth  organ  of  sense,  see 
Sense,  organs  of. 

Misery  : broad  vs.  narrow  use  of 

term,  84-5,  166,  204,  425-6,  368-9, 
438-40  ; in  its  narrow  or  physical 
signification  compared  with  grief 
(mental  misery)  in  above  citations 
and  further  in  121-2,  173-4,  348,  352, 
353,  374,  376,  488 ; contrasted  with 
happiness,  6,  (“  joy  or  grief  ” metri 
causa  for  happiness  or  misery)  38, 
144  compared  with  145,  172,  175,  181, 
190,  241,  246,  304-5,  320,  438,  488; 
belongs  to  all  sentient  existence,  6, 
83,  146,  160,  164,  202,  208,  222,  316, 
390;  due  to  heretical  assumption  of 
an  Ego,  124-5,  248,  300 ; means  of 
escape  from,  259,  266,  295,  414,  432  ; 
cessation  of,  aim  of  The  Buddha’s 
teachings,  1,  112,  218,  221,  281-2. 
See  further  Characteristics,  Truths, 
four  noble,  and  Trances,  text  of  the 
four. 

MoggaUana=  Maha-MoggaUana=JIog- 
gallana  the  Great,  name  of  a disciple 
of  Gotama  Buddha,  221-5,  279,  476. 
See  farther  Disciples,  chief. 

Mogharaja,  name  of  a man,  376.  'Fhe 
stanza  in  which  this  word  occurs,  Bud- 
dliaghosa  quotes  from  the  Sutta- 
Nipata.  It  constitutes  verse  1119,  in 
Fausbbll’s  edition,  P.  T.  S.,  1885. 

Monasteries,  92-3,  98,  129,  266,  294, 
313,  318,  331-2,  401,  § 84,  § 94,434-5, 
464,  472-9.  See  further  Jetavana. 

Monkeys,  121,  270-1,  275-7,  279. 

Monks : a title  especially  applied  to 
Buddhist  priests,  105-6, 469,  227,  313- 
4,  386,  and  apparently  also  in  the 
phrase  “monk(s)  and  Brahman(s),” 
pp.  105, 192,  229-31, 255-7,  259,346-7, 
and  438 ; Sakyaputta  monks,  monks 
‘belonging  to  the  Sakya  son’  (i.  e.  to 
Gotama  Buddha),  401,  404,  414-6; 
one  of  the  four  signs,  53,  57,  68; 
“duties  of  a monk,”  51,  271-2,  277- 
8 ; gait  of,  456 ; eight  requisites  of, 
66-7  ; hermitages  of,  9 ; attend  on  a 
Universal  Monarch,  100 ; with  matted 
locks,  15,  351. 

Morris,  Rev.  Dr.  Richard,  xvi. 

Mt.  Cetiya,  297. 

Mucalinda,  name  of  a tree,  86-7  ; name 
of  a snake-king,  86. 


Index. 


SI2 


Mud-sprite,  315. 

Mugapakkha,  name  of  Birth-Story  in 
which  Gotama  practised  the  perfection 
of  resolution  in  its  highest  degree,  37. 

Muhutto.  See  Buddhas. 

Mushrooms,  274. 

Music,  musical  instruments,  etc.,  5,  13, 
19,  44,  55,  58,  60,  65,  75,  77,  81-2,  92, 
96,  101,  186,  263,  302-3,  343,  456, 
460,  479. 

Musquitoes,  396. 

Mustard-seed,  159. 

Naga  : a proper  name,  sometimes  used 
indefinitely  for  any  man,  398-400 ; the 
Great,  name  of  an  elder,  385. 

Nagas,  blossoms  of  the  iron-wood  tree, 
13. 

Nagasena,  ‘ Possessing  an  Army  of  Ele- 
phants,’ name  of  a Buddhist  sage, 
128-33,  148-50,  182-3,  186-7,  214-.5, 
232-4,238,  253-4,  306-7,420-1,  423, 
436,440. 

Naked  ascetics,  name  of  a sect  un- 
friendly to  the  Buddhists,  224,  342-3, 
438,  464-5,  (naked  monks)  469,  484, 
485. 

Nakulapita,  name  of  a man,  422. 

Nalaka,  name  of  a man,  50-1,  436. 

Name  and  Form,  strictly  speaking  the 
organized  human  being  (i.  e.  the  four 
lower  groups),  as  distinguished  from 
that  which  gives  it  life  {i.  e.  conscious- 
ness), § 29,  115,  312-3,  but  the  phrase 
often  includes  all  the  five  groups, 
§ 47  6,  § 48,  316,  318-9,  355-6.  See 
further  Dependent  Origination,  and 
compare  designative  contact  and  in- 
ertia-contact, s.  V.  Contact. 

N.amuci.  See  Mara. 

Nanda,  name  of  Gotama  Buddha’s  h.alf- 
brother,  269-74.  Nanda  was  younger 
than  Gotama  Buddha,  and  the  son 
of  Maha-Pajapati  the  Gotamid. 

Nandana  Grove,  42. 

Nelumbiums,  242. 

Nepaul,  XV,  395. 

Neranjara,  name  of  a river,  16,  74,  83. 

Never  returning  = the  third  path  : at- 
tained by  Concentration,  287  ; attain- 
able through  the  Four  Intent  Contem- 
plations, 375  ; gives  access  to  the  Pure 
Abodes,  291,  391  ; how  affected  by 


the  trance  of  cessation,  389;  will 
disappear,  482  ; attained  by  a Brah- 
man and  his  wife,  268.  See  further 
Paths. 

Niddesa,  ‘ Exposition,’  name  of  a Pali 
work  explanatory  of  certain  sections 
of  the  Sutta-Nipata,  xvii,  xviii. 

Nihilism,  113,  115, 169. 

Nipas,  blossoms  of  the  tree  Nauclea 
Cadamba,  a species  of  Asoka,  13. 

Nirvana  = extinction  = the  deathless 
= deathlessuess  : definition  of,  59  and 
note,  281,  283-4;  synonyms  of,  372; 
similes  of,  6-8 ; is  extinction  of  de- 
sire, 160,  (lust  = desire)  343,  § 75; 
is  cessation  of  rebirth,  137, 163,  333-4, 
346  ; general  object  of  search  in  time 
of  Gotama  Buddha,  § 10,  281 ; high- 
est aim  of  the  religious  life,  96,  122, 
124-5,  130,  283,  336,  338-9,  340-1, 
344-5,  353,  376,  395,  407-9,  414 ; at- 
tainment of,  postponed  by  Sumedha, 
14 ; trance  of  cessation  is  a foretaste 
of,  390;  how  attained,  §79;  to  be 
attained  at  death,  114,  § 76,  § 87, 
(former  Buddhas)  32,  (Gotama  Bud- 
dha) 97-8  and  100-3  and  109-10  and 
393  and  482,  (Nalaka)  51,  (Moggal- 
lana)  223,  (Godhika)  § 77,  (Metteyya 
Buddha)  485  ; miscellaneous,  116, 
146,  349. 

NItipradipa,  ‘Lamp  of  Conduct,’  name 
of  a Sanskrit  work,  68. 

Noises,  ten,  5,  101. 

Novices,  129,  446,  473. 

Nuns.  See  Priestesses. 

Nutriment,  127,  244,  292;  the  four 
(material  food  etc.),  § 34  o. 

Nymphaeas,  242. 

Observations,  Five  Great.  See  Go- 
tama Buddha. 

Obstacles,  five,  to  the  religious  life.  See 
Hindrances. 

Oldenberg,  xvi. 

Omniscience,  14,  37,  39,  52,  71,  82-3, 
compare  “knowledge-domain,”  321. 
A Buddha  learns  any  specific  thing 
he  may  wish  by  reflection  and  by  be- 
ing informed  by  some  deity,  as  at 
341-2.  See  further  Buddhas  and  Pri- 
vate Buddhas,  ad  finem. 

Once  returning  = the  second  path : at- 


Index. 


513 


tained  by  Conduct,  287 ; excludes  I 
from  the  Pure  Abodes,  289 ; destines 
to  >>irvana,  390;  will  disappear,  482. 
See  further  I’aths. 

Order  = Church  = Priesthood : founded 
in  The  Buddha’s  lifetime,  392 ; ad- 
mission to,  106-7,  393-7,  400-1 ; a 
layman  attaining  saintship  must  join 
the  Order  or  go  into  Nirvana,  420 ; 
Nanda  admitted,  269;  only  human 
beings  admitted,  compare  § 82  with 
“ Are  you  a human  being  1 ” 399  ; 
gifts  to,  274,  413;  given  leave  to  abro- 
gate certain  precepts,  108  ; impera- 
tiveness of  its  commands,  385-7,  389  ; 
results  of  causing  a schism  in  the 
church,  130, 485.  See  further  Kefuges. 

Osadha-Daraka,  a name  of  Gotama 
Buddha  in  a previous  existence,  47. 

Otters,  275-7,  279. 

Oxen,  54,  121,  225,  350,  354,  358. 


Pacceka-Bcddhas.  See  Private  Bud- 
dhas. 

Paciuakhandaraji,  name  of  a place, 
428-9. 

Padalata  plant,  325. 

Paduma,  name  of  a woman,  452. 

Padumuttara.  See  Buddhas. 

Pagoda  Hall,  442. 

Palaces  (flying,  of  the  gods),  56,  301. 

Pali,  XV,  xix,  xx,  2,  4, 59-60,  111,  11 5-6, 
212,  317,394,481. 

Pali  Text  Society,  xv;  Journal  of,  481. 

Palmyra-tree,  74,  127,  163,  168,  217, 

324'. 

Pandava  Rock,  68. 

Panic-seed,  325. 

Panthers,  254,  263. 

Pappataka  plant,  325. 

Paranimmitta-Vasavatti.  See  Mara. 

Paritta,  ‘ defence  ’ = song  of  defence  ; 
names  of  several,  321  ; example  of 
one,  302-3. 

Parivara-Patha,  name  of  a Pali  work, 
the  fifth  of  the  five  works  constitut- 
ing the  Vinaya-Pitaka  and  summa- 
rizing the  other  four,  xvii. 

Parure : great  creeper,  459-61 , 463-4, 
472-5  ; highly  polished,  471,  473. 

Pasenadi,  name  of  a king,  213,  226,  453, 
486. 

Passion.  See  Desire,  and  Fire. 

33 


Paths : four  = degrees  of  sanctifica- 
tion = conversion,  once  returning, 
never  returning,  and  saintship,  74,  92, 
(degree)  105-6,  285,  287,  289,  379, 
380,385,390-1,408,443-4,  490-1,  494; 
noble  eightfold  path,  i.  e.  the  fourth 
noble  truth,  373-4,  105,  108-9,  146. 
See  further  Conversion,  Once  Return- 
ing, Never  Returning,  Saintship,  Dis- 
ciplines, and  Fruition,  note. 

Patience,  one  of  the  ten  perfections,  26, 
37. 

Patimokkha,  name  of  a collection  of 
precepts  for  the  governance  of  the  Or- 
der, 393,  404,  410;  translation  from, 
see  precept  concerning  vegetation,  s.  v. 
Precepts. 

Patisambhida-Magga,  ‘ Way  of  Analy- 
sis,’ name  of  a Pali  work,  xvii,  xviii. 
See  further  Analytical  sciences. 

Patthana,  name  of  a Pali  work,  xviii, 
483. 

Payasi,  name  of  a prince,  438. 

Peacock  and  pea-fowl,  121,  253,  454, 
460. 

Perception,  § 29  a,  291-2,  295-6,  348, 
371-2.  See  further  Groups,  Realm, 
and  Attainments.  For  Gods  without 
Perception,  see  Gods. 

Perfections,  ten  = conditions,  ten,  23- 
31,  33-9,  41,  78-80,  225,  485,  perhaps 
also  alluded  to  in  the  phrase,  “ alms- 
giving, keeping  the  precepts,  or  other 
meritorious  deeds,”  95. 

Perfumed  chamber,  the  private  apart- 
ment in  a monastery  occupied  by 
Gotama  Buddha,  93-5,  431. 

Peta-Vatthu,  ‘ Stories  of  the  Manes’  or 
Ghost  Stories,  name  of  a Pali  work 
consisting  of  stories  told  by  Manes 
or  revenants  of  the  evil  karma  that 
brought  them  to  their  fate,  xvii.  Com- 
pare Manes. 

Phagguna,  name  of  a month,  325. 

Phussa,  name  of  a month,  405. 

Pigeon  Glen,  name  of  a monastery,  313. 

Pigeons,  253. 

Pigs,  333. 

Pinion,  fivefold,  name  of  a torture,  257. 

Piozzi,  Mrs.  (Thrale  by  her  first  mar- 
riage), name  of  a contemporary  and 
friend  of  Dr.  Johnson,  259. 

Piyangu,  name  of  an  island,  386. 

Plantain-tree,  45. 


Index. 


514 


Porridge,  43. 

Posterioricv,  § 26  a. 

Postures,  four  bodily  = ■walking,  stand- 
ing, sitting  (or  squatting),  and  lying, 
158,  347,  349,  357-9,  363,  471-2. 

Powers,  High,  either  six  or  five  in  num- 
ber, the  five  being  the  first  five  of  the 
six : text  of,  § 65  ; acquired  by  the  re- 
ligious life,  § 65,  286,  317,  319,  391  ; 
acquired  by  Sumedha,  9,  11,.18;  pos- 
sessed by  the  saints  of  Dipaihkara’s 
train,  13  ; necessary  for  the  success  of 
an  earnest  ■wish,  15;  first,  (magical 
power)  221  and  270  and  286  and  306 
and  § 63  and  420  and  § 100  and  476, 
(pass  through  air)  12,  (through  walls 
as  through  air)  21,  (go  to  the  heavens) 
48-9  and  93  and  § 67,  (miraculous 
manner)  94,  (spring  into  the  sky)  222 
and  223  and  386 ; second,  (divinely 
clear  hearing)  315;  third,  compare 
third  Intent  Contemplation,  363-4 ; 
fourth,  (call  to  mind  former  exist- 
ences, etc.)  315-20  and  330;  fifth, 
(divine  eye)  82,  (eye  of  a Buddha) 
95  and  340-1,  (divinely  clear  vision) 
314  and  342,  (gazing  over  the  world) 
475.  Of  the  protective  power  of 
trance,  385-6,  which  belongs  to  the 
first  High  Power,  occur  the  following 
examples,  — “ stiffening  his  body  with 
meditation,”  223,  demon’s  failure  to 
injure  Saripntta,  § 68,  and  story  of 
Xaga  the  Great,  385-6. 

Prayer  = (earnest)  wish  = longing  (de- 
sire) = aspiration,any  wish  for  some- 
thing to  be  realized  in  another  exist- 
ence: is  karma,  177-8,  245,  compare 
95  and  485 ; to  become  a Buddha, 
14-5,  30,33;  to  remember  previous 
states  of  existence,  316;  of  various 
persons,  (Kondanna)  52,  (Husband- 
honorer)  264-5,  (Visakha)  459  and 
478-80. 

Precepts,  rules  for  the  religions  life: 
the  ten,  396-7 ; the  eight  or  the 
five  are  the  first  eight  or  five  of 
the  ten,  and  are  kept  by  the  laity, 
41,  (vows)  42  and  424-6,  92 ; one  of 
the  ten  perfections,  23-4,  35  ; keep- 
ing of,  is  good  karma,  95,  180,  com- 
pare 265 ; exhortation  to,  by  The 
Buddha,  96-7 ; recited  at  stated  in- 
tervals, § 83,  434;  can  be  kept  by 


animals,  93,  § 56  ; precept  concerning 
vegetation,  431,  “It  is  a fault  requir- 
ing confession  and  absolution  to  injure 
or  destroy  vegetation  ” (Patimokkha, 
vii,  11) ; precept  against  suicide,  437  ; 
miscellaneous,  51,  108,  387,  § 80,  430, 
485.  See  further  Conduct,  and  Dis- 
ciplines. 

Predispositions  = conjoined  thought  = 
elements  conjoined  with  thought : 
Pali  equivalent  of,  116;  list  of,  488; 
identical  with  karma,  177,  (karma  con- 
joined with  existence)  178,  195,  196, 
238,  239,  and  compare  the  role  cer- 
tain of  them  play  in  the  karma- 
consciousnesses,  490.  See  further 
Groups. 

Presages  of  Buddhaship,  twenty-four, 
18-21. 

Priestesses  = nuns,  133,  392,  410, 
445-6.  See  further  Disciples. 

Priests:  ordination  of,  397-400;  must 
be  human  beings,  § 82 ; wear  yello-w 
robes,  395;  deportment  of,  87-9,  411 ; 
how  they  address  one  another,  107-8, 
129-30;  accompany  The  Buddha,  91, 
93,  95,  109,  262,  267-8,  274,  351,  382, 
412-3, 430, 452, 468-9, 471 , 475, 477-8; 
supported  by  alms,  92-3,  130,  265, 
274-5,  317-8,  345-6,  (elder)  385  and 
§ 94  and  465,  § 86,  § 97,  452,  460,  462, 
469, 473-1, 477-80, 483, 486 ; not  neces- 
sarily converts,  266,  (member  of  the 
Order)  360;  keep  the  precepts,  § 80, 
404-5,  410,  (vows  for  precepts)  425-6, 
430-3,  483  ; receive  permission  to  use 
houses,  § 84 ; help  in  building  monas- 
teries, 430,  476,  compare  428;  com- 
manded to  keep  residence,  § 85  a ; 
forbidden  to  commit  suicide,  § 98 ; 
position  of,  as  respects  the  priestesses, 
444-6  ; trained  to  meditate,  94,  130, 
164,  242,  244,  248,  288,  300,  § 65,  317, 
§ 74,  § 78,  496;  strenuous  (-minded), 
106,  162,  285,  391  ; attain  supernat- 
ural powers,  § 64,  § 65,  306,  § 67, 
317-9,  330,  385-6;  superior  to  the 
gods,  97,  § 91,  §92;  should  not  be- 
lieve in  an  Ego,  125,  137-9,  § 48,  § 74 ; 
can  escape  from  JIara,  347-9 ; band 
of  five  priests  = band  of  five  elders, 
the  first  converts  of  The  Buddha, 
53,  69-71,  § 16,  342-6;  band  of  six 
priests,  certain  priests  represented  in 


Index. 


515 


the  Vinaya  as  always  making  trou- 
ble, 415-6;  one  thousand,  351,  353; 
eighty  thousand,  132 ; their  degene- 
racy prophesied,  484 ; miscellaneous, 
129,217-8,  264,  272,  331-2,  382,  394, 
398-9,  479.  See  further  Disciples. 

Private  Buddhas  = Pacceka-Buddlias, 
41,  227,  295,  315-7,  409.  Translated 
from  the  Puggala-Pannatti,  ix.  1. 
And  what  sort  of  an  individual  is  a 
Private  Buddha'?  We  may  have  an 
individual  who  in  doctrines  unheard  of 
before  from  any  one  else  acquires  by 
himself  enlightenment  respecting  the 
Four  Truths  but  not  omniscience  in 
respect  to  them  nor  mastery  over  the 
Fruits,  — such  an  individual  is  called 
a Private  Buddha  {compare  Buddhas, 
ad  finem). 

Prognostics,  Thirty-two,  11,  48;  list  of, 
44,  compare  82-3. 

Public  Day.  See  Festival. 

Puggala-Pannatti,  name  of  a Pali 
work,  xviii,  483 ; translations  from, 
see  Buddhas  and  Private  Buddhas,  ad 
finem. 

Pulse,  359. 

Punishment  = lower  state  of  existence, 
109,  (unhappy  states)  171-2, 199,218, 
255,  285-7,  289-90,  305,  470. 

Punna,  name  of  a slave,  452. 

Punna,  name  of  a slave-girl,  72-3. 

Punuagas,  blossoms  of  the  tree  Kottleria 
Tinctoria,  13. 

Pnnnaka,  name  of  a man,  452. 

Punnavaddhana,  name  of  a man,  454, 
457-8. 

Pure  Abodes,  epithet  of  the  five  upper 
heavens  of  the  realm  of  form,  34, 289, 
291,  391. 

Purity,  191-2,  242,  250,  252,  353,  376, 
483.  See  further  Visuddhi-Magga. 


QtJESTioxiNGS  = sixteen  doubts,  243, 
247,  250. 

Quiescence,  122,  124-5,  288,  292,  336, 
338,  388.  See  further  Disciplines. 

Rahu,  name  of  the  monster  supposed  to 
cause  eclipses  by  swallowing  the  sun 
and  moon,  31.  For  Rahu-mouth,  see 
Tortures,  list  of. 


Rahula,  name  of  the  son  of  Gotama 
Buddha,  48,  55,  59,  62. 

Rajagaha,  name  of  the  capital  of  Jla- 
gadha,  67,  87-90,  101,  313,  381,  402, 
411-4,  430,  451. 

Rama,  name  of  a man,  69,  336-8,  342, 
perhaps  identical  with  Rama  on  page 
486. 

Ramma,  name  of  a city,  14. 

Ramraaka,  name  of  a Brahman,  331-2. 

Rams,  186,  220. 

Rangoon,  481. 

Rats,  385. 

Realm,  § 59  ; of  sensual  pleasure,  286, 
319,  (world  of  the  gods)  322  ; of  form, 
282,  319  ; of  formlessness  = formless 
realm  = four  formless  states  = form- 
less mode  of  existence,  21,  50,  182, 
282,  291-2  ; of  nothingness,  335-6 ; of 
neither  percejrtion  nor  yet  non-percep- 
tion, 195-7,  200,  337-8 ; of  perception, 
195-7,  199-200  ; of  non-perception, 
195-7,  200.  See  further  Attainments, 
and  Birth,  modes  of. 

Reasoning  and  reflection  : divisions  of, 
371-2  ; are  predispositions,  488, 490-1 ; 
abandoned  in  the  trances,  288,  293, 
347,  374,  383-4. 

Rebirth.  See  Birth. 

Reflections,  name  of  the  third  ten  sub- 
jects of  meditation,  291-2  ; reflection 
on  The  Buddha,  § 63. 

Reflex,  mental : of  karma,  238,  492  ; of 
the  kasina-circle,  293,  295-6 ; of  impu- 
rity, 300 ; of  The  Buddha’s  voice,  301  ; 
of  the  respirations,  355 ; of  destiny, 
(new  mode  of  life  = destiny)  238,492. 

Refuges,  Three  = Three  Jewels  = The 
Buddha,  the  Doctrine,  and  the  Order 
or  the  Congregation  of  the  priests  = 
Buddha,  the  Law,  and  the  Priest- 
hood or  the  Church,  xx  (referred  to 
on  4),  72,  106,  108-9,  128,  231,  292, 
295,  303,  396,  407-9,  470. 

Regulations,  eight  weighty,  for  the 
priestesses,  444-7. 

Reliances.  See  Requisites. 

Relics,  and  relic-shrines,  1 5,  428-9,  482, 
484-5. 

Renunciation  = abnegation,  one  of  the 
ten  perfections,  24,  35-6. 

Requisites  = reliances : eight,  66-7, 
274-5,  279,  385,  388,  429;  four,  130, 
436,  475,  478-80,  483. 


Index. 


516 


Eesolution,  one  of  the  ten  perfections, 
27,  37. 

Eesolve.  See  Prayer. 

Kespiration.  See  Breathing. 

Ketireineut,  Great,  16,  52,  61-2,  66. 

Kice:  1.  Uncooked,  70,  235,  262,  276, 
278,  359,  447,  44S-51,  461  ; improves 
with  keeping,  68  ; origin  of  its  husks 
and  red  grannies,  325-6;  2.  Cooked, 
16,  51,  72-4,  224,  324-5,  385,  428-9, 
448-50,  464-6. 

Eigg,  Henry,  xvi. 

Eiglit  Belief,  165,  373. 

Eig-Veda,  the  oldest  of  the  three 
Vedas,  2. 

Eohaua,  name  of  a place,  434-5. 

Eohani  Eiver,  481. 

Eoman  Church,  410. 

Bopima,  name  of  a plant,  1 20. 

Eose-apple  tree.  See  Jambu-tree. 

Eoyal  Asiatic  Society,  Journal  of  the, 
xvi ; reprints  from,  § 81,  § 83  h. 

Euru  deer,  121. 


Sacred  Books  of  the  East,  xvii,  96. 

Saint,  usually  renders  Pali  arahat  (San- 
skrit arhat),  one  ‘worthy’  to  receive 
votive  offerings  (see  390),  i.  e.  one 
who  has  attained  the  highest  degree  of 
sanctification,  according  to  The  Bud- 
dha’s .system,  one  in  the  fourth  path  : 
none  outside  the  pale  of  Buddhism, 
(monk  of  the  fourth  degree)  105- 
6 ; deportment  of,  88,  90 ; is  decently 
clad,  464-5;  moderate  in  his  wants, 
436;  practises  the  trances,  70,  283; 
possesses  magical  power,  420 ; is  per- 
fect in  Wisdom,  287 ; cultivates  the 
trance  of  cessation,  389-90 ; is  not 
subject  to  rebirth,  107,  § 13  compared 
with  § 15  tf  (in  particular  141),  137, 
162.  252,  425  ; murder  of,  is  “proxi- 
mate karma,”  130;  in  DIparhkara’s 
train,  13;  epithet  of  Buddh.as,  81,  83, 
97,  99,  103-4,  148,  343-5,  481. 

Saintship  = Path  of  Arhatship  = the 
fourth  path  ; necessary  for  a success- 
ful wish  to  become  a Buddha.  14-5, 
33 ; attained  by  Wi.sdom,  287,  355-6  ; 
destroys  the  attachment  of  sensual 
pleasure,  193;  how  affected  by  the 
trance  of  cessation,  389  ; brings  about 
the  cessation  of  being,  (perfect  knowl- 


edge) 375  and  425,  495;  garb  of,  67, 
74;  incompatible  with  the  lay  state, 
420-1 ; attained  by  various  persons, 
(Godhika)  § 77,  (Gotama  Buddha, 
with  attainment  of  the  Buddhaship) 
91  and  343,  (Maha-Tissa)  298,  (Mal- 
laka)  293,  (Xalaka)  51,  (Xanda)  270- 
2,  (under  Metteyya)  486.  See  further 
Paths. 

Saketa:  name  of  a city,  101,  267,454-5, 
458-9,  463;  name  of  a Birth-Story, 
269. 

Sakka  = Indra  = Vasava,  name  of  the 
ruler  of  the  second  heaven  of  sensual 
pleasure,  39,  45,  47,  58,  61,  66,  72,  77, 
271,  276,  278,  309,  424-7. 

Sakya,  name  of  the  clan  to  which  Go- 
tama Buddha  belonged,  2,  88,  90, 
(Sakkas)  441. 

Sakyaputta.  See  Monks,  and  Epithets. 

Salalas,  convoBailus  blossoms,  13. 

Salalavati,  name  of  a river,  41. 

Sal-tree,  Shorea  Eobusta,  42,  45-6,  75, 
95-7,  102,  127. 

Sama-creeper,  58. 

Sainkhapala,  name  of  Birth-Story  in 
w-hich  Gotama  practised  the  perfec- 
tion of  keeping  the  precepts  in  its 
highest  degree,  35. 

Samyutta-Xikaya,  ‘Collection  of  Con- 
nected Discourses,’  name  of  a Pali 
work  in  which  kindred  discourses  are 
grouped  together,  xvii.  483  ; transla- 
tions from,  § 15  </,  § 18,  § 23,  § 25  a 
and  h,  § 30,  § 38,  § 42,  315-6,  § 72, 
§ 78  a and  h,  § 86,  § 89,  § 93. 

Sanctification.  See  Paths. 

Sandal-wood,  47,  65,  79,  96,  380-1,  454. 

Safijaya,  name  of  a wandering  ascetic, 
87. 

Sanjiva,  name  of  a man,  386. 

Sankha,  name  of  a king,  485. 

Sankhya,  name  of  one  of  the  six  lead- 
ing systems  of  Hindu  philosophy, 
171. 

Sanskrit,  xv,  xix,  2,  8,  59-60,  68,  111. 

Santusita  = Satisfied  One,  name  of 
the  ruler  of  the  fourth  heaven  of  sen- 
sual pleasure,  39,  309. 

Sarabhanga : name  of  a Birth-Story, 
56  ; name  of  Gotama  Buddha  in  said 
Birth-Story,  317. 

SaKisaiigaha,  name  of  a Pali  work,  xix, 
130. 


Index. 


Sariputta,  ‘ Son  of  (a  woman  named) 
Siiri,’  name  of  a disciple  of  Gotama 
Buddha,  138-9,  Ul,  U5,  223,  386, 
422, 481-5.  /See further  Disciples,  chief. 

Satan,  63. 

Satisfied  Gods.  See  Gods. 

Satisfied  One.  See  Santusita. 

Sattubhatta,  name  of  Birth-Story  in 
which  Gotama  practised  the  perfec- 
tion of  wisdom  in  its  highest  degree, 
36. 

Savatthi,  the  capital  city  of  the  Kosa- 
laiis,  101,  117,  123,  138,  150,  153,  159, 
161-3,  166,  213,  226-8,  264-5,  269, 
274,  331,  349,  417,  426,  432,  451,  453- 
4,  457-8,  464,472-3,  476. 

Scorpions,  303. 

Sea-monsters,  253,  438. 

Seeking.  See  Desire. 

Sela,  name  of  a Brahman,  452. 

Senaui,  name  of  a man,  71. 

Sensations:  the  three,  135-6,  151-2, 
§32,  352-3;  the  si.x,  370-2;  depend- 
ence of  desire,  § 33 ; heretical  views 
concerning,  §15c;  subject  of  the 
second  Intent  Contemplation,  354, 
363,364,374.  See  further  Dependent 
Origination,  Groups,  and  Attain- 
ments. 

Sense : 1.  Of  sight  etc.,  238,  § 72 ; 2.  Or- 
gans of  = sense  apertures  = eye,  ear, 
nose,  tongue,  body,  and  mind : defi- 
nition of,  § 30 ; form  part  of  the 
individual,  159;  nearly  equivalent  to 
name  and  form,  and  therefore  (see 
name  and  form,  204,  208)  a depend- 
ence of  consciousness,  § 28  a and  6, 

243,  (name  includes  consciousness) 

244,  493-4,  and  omitted  in  § 37 ; 
sensitiveness  or  irritability  of,  (five) 
178,  179,  245,  297,  493 ; are  evil, 
§ 73  ; subject  to  desire,  370,  372 ; per- 
petuated in  rebirth,  250,  368  ; fetter 
the  individual,  § 72,  366-7  ; to  be 
restrained,  (senses)  51,  88-90,  432; 
beings  of  one  organ  of  sense,  414-6, 
“that  is,  which  have  only  the  organ 
of  feeling,  viz.  the  outward  form  ” 
(Sacred  Books  of  the  East,  vol.  xiii. 
p.  298,  note) ; do  not  break  up  in  the 
trance  of  cessation,  (senses)  389 ; 
3.  Objects  of  = forms,  sounds,  odors, 
tastes,  things  tangible,  and  ideas : 
form  part  of  the  individual,  159;  de- 


SI7 


pendence  of  consciousness,  § 28  a and 
b,  239,  243,  (name  includes  con- 
sciousness) 244,  297,  493-4  ; are  evil, 
§ 73  ; are  objects  of  desire,  188,  192, 
205,  354,  370,  372;  perpetuated  in 
rebirth,  250;  fetter  the  individual, 
§ 72,  366-7 ; truth  concerning,  con- 
cealed by  ignorance,  170;  perception, 
thinking,  reasoning,  and  reflection 
on,  371.  For  other  references  to 
Sense,  organs  of,  see  Dependent 
Origination. 

Sensual  Pleasures : definition  of,  346, 
188,  195  ; are  unsatisfactory,  295 ; 
obtained  by  good  karma,  177,  198, 
not  by  bad,  198-9 ; abandonment  of, 
61,  63,  288,  293,  347,  373,  374.  See 
further  Attachment,  four  branches 
of.  Birth,  modes  of.  Depravities,  the 
four,  Desire,  triple.  Heaven,  Realm, 
Torrents,  and  Yokes. 

Series  = succession,  149,  169,  174,  239- 
40,  247,  252,  281,  315-7,  320,  380, 
492-3,  495. 

Serpents  and  serpent-worship,  9,  14,  17, 
35,  36,  65,  68,  74-5,  77,  81,  86,  174, 
(creeping  things)  204,  § 64,  396,  § 82, 
413,  468,  484. 

Servant-of-the-Cougregation,  name  of 
Visakha  in  a previous  existence,  462, 
480. 

Sesamum  = sesame,  70,  276,  278,  324, 
359,  429,  435. 

Setakannika,  name  of  a town,  41. 

Sheep,  333. 

Shrine : of  the  Diadem,  66 ; of  the 
Turning  Back  of  Kanthaka,  see  Kan- 
thaka;  Aggalava,  430.  See  further 
Relics. 

Siam,  xix ; king  of,  xviii,  xix. 

Siddhattha  or  Siddhartha.  See  Gotama 
Buddha. 

Signs : four  occasions  for,  in  the  life  of 
a Buddha,  11  ; four,  53,  56-7. 

Silver  Hill=  Silver  Mountain,  43,  270. 

Sindhava,  ‘ belonging  to  Sindh,’  a coun- 
try in  the  basin  of  the  Indus,  famous 
for  its  horses,  56. 

Sineru  (Sanskrit  Mern),  name  of  a 
mountain  supposed  to  be  situated  at 
the  centre  of  the  earth’s  surface,  39, 
322-3,  325,  328. 

Singhalese  = Sinhalese,  xv,  393. 

Sins,  four  deadly : forbidden  by  the 


Index. 


518 


first  four  of  the  ten  precepts,  397, 
compare  483,  and  by  the  I’atimokkha, 
410;  abandoned  by  “right  speech” 
and  “ right  behavior,”  373;  first, 
(taking  of  life)  172  and  180  and  433  ; 
fourth,  (conscious  falsehood)  405. 

Sithilahanu,  ‘slack-jaw,’  name  of  a 
kind  of  bird,  121. 

Slayer.  SeA  ^lara. 

Song  of  defence.  See  Paritta. 

Sotthiya,  name  of  a grass-cutter,  75. 

Spiders,  303. 

Struggle,  Great,  16,  69-71,  342. 

Subhadda,  name  of  a wandering  ascetic, 
103-7. 

Sublime  Gods.  See  Gods. 

Sublime  states  = friendliness,  compas- 
sion, joy',  and  indifference,  39,  291-2, 
322;  sublime  state  of  friendliness, 
§ 64. 

Substrata  of  being.  See  Birth. 

Succession.  See  Series. 

Sudassana  the  Great  =l*Iaha-Sudassana, 
name  of  Gotama  Buddha  in  a previ- 
ous existence,  35,  101. 

Suddhod.ana,  ‘ Pure  Food,’  name  of  The 
Buddha’s  father,  16,  41,  45,  48-50, 
52,  58,  70,  77,  268. 

Sugar,  435. 

Sugar-cane,  235,  447. 

Suite  of  the  Thirty-three.  See  Gods, 
classes  of. 

Snjata,  ‘ well-born,’  or  ‘ Eugenia  ’ : name 
of  a woman,  74;  name  of  a queen, 
479. 

Sumana,  name  of  a woman,  452. 

Snmangala-Vilasini,  name  of  Bnddha- 
ghosa’s  commentary  on  the  Digha- 
Nikaya.  See  Commentary. 

Sumedha,  ‘ Wise  ’ : name  of  Gotama 
Buddha  in  the  existence  in  which  he 
first  resolved  to  become  a Buddha,  3, 
5,  18  ; name  of  a Buddha,  32. 

Sumitto.  See  Buddhas. 

Sun,  inhabited  by  a deity,  323. 

Sunanda,  name  of  a king,  479. 

Suppatitthita,  name  of  a bathing-place, 
74. 

Suppiya,  name  of  a woman,  473. 

Sutasoma : Greater,  name  of  Birth- 
Story  in  which  Gotama  practised  the 
perfection  of  truth  in  its  highest  de- 
gree, 37 ; Lesser,  name  of  Birth- 
Story  in  which  Gotama  practised  the 


perfection  of  renunciation  in  its  high- 
est degree,  36. 

Sutta-Nipata,  name  of  a Pali  work, 
xvii,  xviii,  51,  and  see  Mogharaja. 

Sntta(nta)-Pitaka  = Suttanta,  name  of 
the  second  great  division  of  the 
Buddhist  Sacred  Scriptures,  xvii, 
170,  483. 

Snyama,  name  of  the  ruler  of  the  third 
heaven  of  sensual  pleasure,  39,  47, 
309. 

Swallow,  210-1. 

Swallow-wort,  120. 

Swiftnesses,  technical  term  for  the 
transition-thoughts  (consciousnesses) 
which  occur  in  passing  from  one 
consciousness-complex  to  another, 
177,  245,  319,  492,  494. 

Tagaea,  the  shrub  Tabernsemontana 
Coronaria,  and  a fragrant  powder 
obtained  from  it,  380-1. 

Tagarasikkhi,  name  of  a Private 
Buddha,  227. 

Theories,  ten.  111,  112,  § 13.  For  an 
explanation  of  the  phrase,  “neither 
exists  nor  does  not  exist  after  death,” 
which  occurs  in  the  tenth  theory, 
compare  what  is  said  on  page  195 
concerning  the  realm  of  neither  per- 
ception nor  yet  non  perception. 

Thera-Gatha,  Theri-Gatha,  ‘ Stanzas  of 
the  Elders,  Stanzas  of  the  Female 
Elders,’  names  of  two  Pali  works 
consisting  of  hymns  of  religious  ex- 
ultation, x^^'i. 

Thinking : a predisposition,  488 ; has 
six  divisions,  371-2. 

Thirst.  See  Desire. 

Thought.  See  Consciousness. 

Three  Characteristics.  See  Character- 
istics. 

Thuna,  name  of  a town,  41. 

Tibetan,  xv. 

Ticket-food,  food  distributed  to  the 
monks  by  ticket,  264-5,  478,  486. 

Tigers,  254,  263. 

Tipitaka  = Three  Baskets,  name  of  the 
Buddhist  Sacred  Scriptures,  xvi,  112, 
408,  483. 

Tissa,  a proper  name,  sometimes  used 
indefinitely  for  any  man,  398-401. 

Titans,  name  of  beings  belonging  to 


Index. 


519 


the  grade  next  below  mankind,  68, 
289-90. 

rb  yiyvofJLfvov,  1 13. 

rb  113,  115. 

Torrents,  the  four,  § 34  a,  437. 

Tortures,  257,  259 ; list  of,  439-40. 

Trances : text  of  the  four  (the  five, 
293,  are  the  same  as  the  four,  but 
with  the  second  trance  formed  from 
the  first  by  the  loss  of  only  reason- 
ing) 288,  347-8,  374;  how  induced, 
§ 60,  § 61,  293,  355-6;  are  instances 
of  self-hypnotism,  281 ; admit  to  the 
realm  of  form,  289,  291,  322-3,  327, 
329  ; yield  tlie  High  Powers,  317-9  ; 
of  various  persons,  (Godhika)  381, 
(Gotaraa  Buddha)  54  and  70  and  74, 
(Sariputta,  of  cessation!)  313,  (Su- 
medha)  11  and  18;  trance  of  cessa- 
tion is  cessation  of  karma,  § 78,  390, 
496 ; trance  of  cessation  is  supple- 
mental to  the  teachings  of  Kalama 
and  Uddaka,  281-2,  § 71  (comparing 
in  particular  336  and  338  and  349 
with  69).  See  further  Attainments, 
Concentration,  and  Disciplines. 

Transitoriuess.  See  Characteristics. 

Truth,  one  of  the  ten  perfections,  26-7, 
37. 

Truths,  four  noble,  concerning  misery, 
the  origin  of  misery,  the  cessation  of 
misery,  and  the  path  leading  to  the 
cessation  of  misery : discussed,  368- 
74;  belong  to  Wisdom  and  opposed 
to  ignorance,  122,  170-1,  177,  181, 
282,  330;  miscellaneous,  201,  279. 

Turtles,  253,  321. 

Tusita  capital,  42. 

Tusita  Gods.  See  Go(Ls. 


Udaxa,  ‘Utterance,’  name  of  a Pali 
work  at  the  end  of  whose  divisions 
The  Buddha  “ breathes  forth  a solemn 
utterance,”  xvii,  xviii ; translation 
from,  § 68. 

Uddaka,  the  disciple  of  Rama,  69, 336-8, 
342. 

Universal  Monarch,  39, 41, 43, 52, 1 00-1 . 

Upaka,  name  of  a naked  ascetic,  342-3. 

Upasampada^Kammavaca,  name  of  the 
form  of  words  used  in  ordaining  a 
priest,  394 ; translation  of,  by  Dick- 
son, 395-401. 


Upatissa,  another  name  of  Sariputta,  16. 

Upavana,  name  of  a priest,  97. 

Upavattana,  name  of  a grove,  95,  97, 
102-3. 

Uppalavanna,  ‘ Lotus-hued,’  name  of 
one  of  The  Buddha’s  two  chief  female 
disciples,  16. 

Uproars,  three,  38-9. 

Uruvela,  name  of  a place,  52,  69,  71, 
83,  338,  342,  351. 

Usiraddhaja,  name  of  a hill,  41. 


Vaccha  = Vacchagotta,  name  of  a 
wandering  ascetic,  § 13  6. 

Vajira,  name  of  a priestess,  133. 

Vasava.  See  Sakka. 

Vasavatti,  ‘ Controller.’  See  Mara. 

Vasetthas,  an  appellation  of  the  Kusi- 
nara-Mallas,  101-2. 

Vedas,  three,  the  Sacred  Scriptures  of 
the  Brahmauical  religion,  5,  51. 

Vesali,  name  of  a town,  442. 

Vessantara : name  of  Birth-Story  in 
which  Gotama  practised  the  perfec- 
tion of  alms  in  its  highest  degree,  33, 
483,  486 ; name  of  Gotama  in  said 
Birth-Story,  33,  35,  38,  47,  80-1. 

Vibhauga,  name  of  a I’ali  work,  xviii, 
188,  483. 

Vijayuttara,  name  of  Sakka’s  conch- 
sheU,  77. 

Vimaua-Vatthu,  ‘ Stories  of  Palaces,’ 
name  of  a Pali  work  consisting  of 
stories  in  which  gods  appear  in  their 
flying  palaces  (compare  301)  to  tell 
The  Buddha  the  karma  to  which  their 
heavenly  bliss  is  due,  xvii. 

Vinaya-Pitaka  = Vinaya,  name  of  the 
first  great  division  of  tlie  Buddhist 
Sacred  Scriptures,  xvii,  41,  483-4. 

Virtues : eight,  of  a walking-place,  9 ; 
twelve,  of  a barken  dress,  10;  ten,  of 
an  abode  at  the  foot  of  trees,  10. 

Virupakkhas,  name  of  a race  of  snakes, 
302. 

Visakha,  name  of  a man,  187,  389,  496. 

Visakha : name  of  a month  (May- 

June).71-2  ; = Migara’s  mother  (see 
470),  name  of  a rich  female  lay  dis- 
ciple, 331,  § 101. 

Vissakamma,  ‘ All-maker,’  name  of  the 
architect  or  artificer  of  the  gods,  the 
Buddhist  Vulcan,  58. 


520 


Index, 


Visuddhi-Magga  = Way  of  Purity  = 
Way  of  Salvation,  name  of  a Pali 
work,  xvi,  xix,  2-t,  35,  113,  11-1,  252, 
282,  285,  287,  362,  391 ; translations 
from,  § 15  6 and  e and  f,%  17  6,  151, 
§20,  §21,  §22,  §24,§25c,  §26,  §27, 
§ 29,  § 33,  § 34,  § 35,  § 36,  § 47  c and 
d and  e,  § 48,  § 49,  § 57,  § 58  a,  § 60, 
§ 61,  § 62,  § 63,  § 69,  § 70  a,  § 75,  § 76, 
§ 78  c,  § 79,  § 94,  § 97.  ' 

Vows.  See  Precepts. 

Vulture  Peak,  402. 

Vultures,  120,  361. 

Walking-place,  9,  70;  use  of,  implied 
in  phrase  “ pacing  up  and  down,”  94, 
401. 

Wandering  ascetics,  name  of  a sect, 
§ 10,  103-7,  123,  127,  § 19,  402-3, 
424. 

Water-lilies,  242,  324. 

Water-roses,  340. 

Way  of  Purity.  See  Visuddhi-Magga. 

Way  of  Salvation.  See  Visuddhi-Magga. 

Well-fashioned  One,  name  of  the  ruler 
of  the  fifth  heaven  of  sensual  pleas- 
ure, 309. 

Wesak,  Singhalese  form  of  the  name 
of  the  month  Visakha,  39.3-4. 

Wheel : of  Doctrine,  see  Doctrine ; of 
Existence,  see  Dependent  Origina- 
tion ; of  empire,  64,  496,  and  see  fur- 
ther Gems. 

Wicked  One.  See  Mara. 


Wisdom:  1.  The  third  discipline  : defi- 
nitions of,  § 70,  251,  282,  316  ; is  The 
Buddha’s  contribution  to  meditation, 
115;  treated  of,  in  the  Visuddhi- 
Magga,  252 ; blessings  of,  1 82,  349, 
§ 79.  2.  One  of  the  ten  perfections, 
25,  36.  See  further  Disciplines,  and 
Meditation.  For  wisdom  = enlight- 
enment, see  Enlightenment,  and  Bo- 
tree. 

Wish,  earnest.  See  Prayer. 

Wood,  Great,  442. 

World-cycles  = cycles,  5,  15,  32,  34, 
38-9,  41,  49,  89,  91, 164,  279,  290,304, 
§ 69,  459,  479-80,  482,485. 

Worlds : ten,  97  ; one  hundred,  470 ; one 
thousand,  18,  470;  many  thousands 
of,  46  ; ten  thousand,  11,  17-9,  21,29- 
31,  39,  44,  64,  75,  77,  82,  94,  321,  485 ; 
one  hundred  thousand  times  ten  mil- 
lion, 321,  323-4,  327-8. 

Worms,  242. 


Yak,  the  Bos  Grunuiens  or  Tibetan 
wild  ox,  highly  valued  for  its  bushy 
tail  {see  Chowries),  24. 

Yama,  name  of  the  ruler  of  the  dead, 
255-8. 

Yamaka:  name  of  a priest,  § 15  d; 
name  of  a Pali  work,  xviii,  483. 

Yokes,  four,  § 34  a. 

Yonakas,  ‘ lonians,’  Bactrian  Greeks, 
129,  132,  254. 

Yugandhara  Rocks,  65. 


Books  for  the  Study  of  Indo~Iranian 
Langtiages 

{Sanskrit,  Pali,  Avestan), 


Literahires,  Religions,  and  Antiquities. 


Published  by  Messrs.  Ginn  and  Company, 

Boston,  New  York,  Chicago,  and  London. 


Whitney  s Sanskrit  Grammar. 

A Sanskrit  Grammar,  including  both  the  classical  language,  and  the 
older  dialects,  of  Veda  and  Brahmana.  By  William  Dwight  Whitney, 
[late]  Professor  of  Sanskrit  and  Comparative  Philology  in  Yale  Uni- 
versity. Second  (revised  and  extended)  edition.  1889.  8vo.  xxvi -f 
552  pages.  Cloth:  Mailing  price,  $3.20.  Paper:  $2.go. 

Of  the  original  edition  of  this  work  no  description  need  be  given.  This  new  edition 
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far  as  it  fitted  into  the  plan  of  the  work.  In  particular,  the  author  has  been  able  to  cor- 
rect and  repair  certain  errors  and  omissions  in  the  first  edition,  and  to  speak  with  more 
definiteness  on  very  many  points  relating  to  the  material  and  usages  of  the  language.  The 
paragraphing  of  the  first  edition  has  been  retained  throughout,  though  subdivisions  have 
been  more  thoroughly  marked. 

Supplement  to  Whitney  s Sanskrit  Grammar. 

The  Roots,  Verb-forms,  and  primary  Derivatives  of  the  Sanskrit  Lan- 
guage. A Supplement  to  his  Sanskrit  Grammar,  by  William 
Dwight  Whitney.  1885.  8vo.  xiv-t-250  pages.  Paper:  Mailing 
price,  $2.00. 

The  fact  that  the  roots  are  briefly  and  clearly  defined,  and  the  forms  conveniently 
given,  makes  this  work  useful  even  in  the  early  stages  of  Sanskrit  study.  Each  formation 
and  derivative  is  dated  according  to  the  period  of  its  appearance  in  the  literary  records  of 
the  language. 


Cappeller  s Sanskrit-English  Dictionary. 

A Sanskrit-English  Dictionary.  Based  upon  the  St.  Petersburg  Lexi- 
cons. By  Carl  Cappeller,  Professor  at  the  University  of  Jena. 

Royal  8vo.  Cloth,  viii  -|-  672  pages.  By  mail,  $6.25. 

This  dictionary  covers  a wide  range  of  Sanskrit  texts.  It  is  accurate,  sufficient,  and 
brief.  Typography,  paper,  and  binding  are  excellent.  The  size  is  truly  handy ; the  price, 
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English  one,  therefore,  has  practically  the  advantage  of  being  a second  edition,  and  is  an 
improvement  upon  its  German  original  in  many  ways. 


Lanman^s  Sanskrit  Reader. 

A Sanskrit  Reader:  with  Vocabulary  and  Notes.  By  Charles  Rock- 
well Lanman,  Professor  of  Sanskrit  in  Harvard  University.  For  use 
in  colleges  and  for  private  study.  Royal  8vo.  Complete  : Text,  Notes, 
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This  Reader  is  constructed  with  especial  reference  to  the  needs  of  those  who  have  to 
use  it  without  a teacher.  The  text  is  in  Oriental  characters.  The  selections  are  from  the 
Maha-bharata,  Hitopade^a,  Katha-sarit-sagara,  Laws  of  Manu,  the  Rig\’eda,  the  Brah- 
manas,  and  the  Sutras.  The  Sanskrit  words  of  the  Notes  and  Vocabulary  are  in  English 
letters.  In  the  Vocabularj’  great  pains  have  been  taken  to  show  how  secondary,  tertiary, 
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the  student  to  trace  every  form  back  to  its  root  by  means  of  references  to  Whitney’s  chap- 
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given  concise  literaiy-historical  introductions  to  a number  of  the  most  important  branches 
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Sanskrit  Text  in  English  Letters. 

Parts  of  Nala  and  Hitopadega  in  English  Letters.  Prepared  by 
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and  to  do  some  reading,  without  first  troubling  himself  to  learn  the  Nagarl  alphabet. 


2 


Perry  s Sanskrit  Prhner. 

A Sanskrit  Primer : based  on  the  Leitfaden  fiir  den  Elementar-cursus 
dcs  Sanskrit  of  Prof.  Georg  Biihler  of  Vienna.  By  Edward  Delavan 
Perry,  Ph.D.,  Professor  of  Greek  in  Columbia  College,  New  York. 
1885.  8vo.  xii  + 230  pages.  Mailing  price,  $1.60. 

This  book  is  an  attempt  to  combine  Professor  Biihler’s  admirable  practical  exercises  in 
translating  from  Sanskrit  into  English  and  from  English  into  Sanskrit,  with  the  systematic 
exposition  of  the  Grammar  as  given  by  Professor  Whitney.  To  this  end,  the  Leitfaden 
has  really  been  rewritten.  An  introduction  has  been  added,  giving  a general  view  of  the 
structure  of  the  language ; and  the  exercises  have  been  somewhat  abbreviated.  Care  has 
been  taken  to  retain  nothing  but  what  would  meet  the  real  needs  of  a beginner;  and 
regard  has  been  had  for  those  who  may  take  up  the  study  without  a teacher.  The  book 
has  sufficient  vocabularies. 


Kaegi's  Rigveda. 

The  Rigveda  : the  oldest  literature  of  the  Indians.  By  Adolf  Kaegi, 
Professor  in  the  University  of  Zurich.  Authorized  translation  [from 
the  German],  with  additions  to  the  notes,  by  Robert  Arrowsmith, 
Ph.D.  1886.  8vo.  Cloth,  viii+198  pages.  Mailing  price,  1.65. 

This  work  treats  of  Vedic  literature  and  exegesis,  of  the  Vedic  people,  and  of  Vedic 
civilization;  of  the  language  and  form  of  the  hymns  of  the  Veda;  of  their  contents;  and 
of  the  Vedic  religious  thought;  of  the  Vedic  divinities;  of  the  Vedic  beliefs,  especially 
the  belief  in  immortality;  of  Vedic  secular  poetry;  etc.  The  notes  (pages  95-180)  com- 
prise a very  full  explanatory,  justificative,  and  bibliographical  comment  upon  the  main  body 
of  the  book. 


Hopkms's  Religions  of  India. 

The  Religions  of  India.  By  Edward  Washburn  Hopkins,  Pro- 
fessor of  Sanskrit  in  Yale  University.  1895.  i2mo.  Cloth,  xvi 
-f  612  pages.  Mailing  price,  $2.00. 

This  is  the  first  of  Professor  Morris  Jastrow’s  Series  of  Handbooks  on  the  History  of 
Religions.  The  book  gives  an  account  of  the  religions  of  India  in  the  chronological 
order  of  their  development.  The  point  of  view  is  chiefly  historical  and  descriptive,  but 
the  causes  leading  to  the  successive  phases  of  religious  belief  are  kept  prominently  before 
the  reader.  A new  feature  of  this  book,  as  compared  with  the  one  work  that  has  preceded 
it  on  the  same  lines,  Barth’s  Religions  of  India,  is  the  constant  employment  of  illustrative 
material,  drawn  from  the  original  sources.  Copious  extracts  are  given  from  Vedic,  Brah- 
manic,  Jain,  Buddhistic,  and  later  sectarian  literatures.  The  volume  contains  also  a full 
description  of  the  modern  sects  of  to-day,  a chapter  on  the  religions  of  the  wild  tribes, 
and  one  on  the  relations  between  the  religions  of  India  and  those  of  the  West.  The 
book  is  supplied  with  index,  map,  and  a substantial  bibliography. 

3 


Elwell's  Jatakas  (Pali). 

Nine  Jatakas.  Pali  text  with  vocabulary.  By  Levi  H.  Elwell,  Pro- 
fessor in  Amherst  College.  1886.  Square  i6mo.  Cloth,  vi  120 
pages.  Mailing  price,  65  cents. 

This  volume  contains  the  Pali  text  of  nine  Buddhist  Birth-stories,  printed  in  English 
letters.  In  view  of  the  great  difficulty  of  obtaining  Pali  lexicons,  it  will  be  found  most 
useful  for  those  who  are  just  beginning  the  study  of  the  Sacred  Books  of  the  Buddhists. 

Philadelphia  Oriental  Studies. 

Oriental  Studies.  A selection  of  the  papers  read  before  The  Oriental 
Club  of  Philadelphia,  1888-1894.  Boston,  1894.  8vo.  Cloth.  278 
pages.  Mailing  price,  $2.00. 

The  volume  contains  thirteen  papers.  Among  them  are  three  that  have  to  do  with 
Indie  studies  : The  Physical  Geography  of  India,  by  Professor  M.  W.  Easton  ; the  Holy 
Numbers  of  the  Rigveda,  by  Professor  E.  W.  Hopkins ; The  Aryan  Name  of  the  Tongue, 
by  Professor  H.  Collitz. 

Jacksons  A vesta  Grammar. 

An  Avesta  Grammar  in  comparison  with  Sanskrit.  By  A.  V. 
Williams  Jackson,  Professor  of  Indo-Iranian  Languages  in  Columbia 
College,  New  York  City.  Part  I. : Phonology,  Inflection,  Word- 

Formation.  With  an  introduction  on  the  Avesta.  1892.  8vo.  'Cloth, 
xlviii  + 273  pages.  Mailing  price,  $2.20. 

The  introduction  gives  a lucid  account  of  the  Avesta  and  of  Avestan  studies,  of  the 
contents  and  character  of  the  Avesta,  of  the  religion  of  Zoroaster,  etc.  In  the  treatment 
of  the  language,  constant  reference  is  made  to  the  Sanskrit  and  to  Whitney’s  grammar. 

Jacksons  Avesta  Reader. 

Avesta  Reader : First  Series.  Easier  texts,  notes,  and  vocabulary. 
By  A.  V.  Williams  Jackson.  1893.  8vo.  Cloth,  viii  4- 1 1 2 pages. 
Mailing  price,  $ 1.85. 

The  selections  include  passages  from  Yasna,  Visparad,  Yashts,  and  Vendidad,  and  the 
text  is  based  on  Geldner’s  edition.  The  book  is  intended  for  beginners. 

Other  Avestan  Works. 

A Hymn  of  Zoroaster:  Yasna  31.  Translated  with  comments  by  A. 
V.  Williams  Jackson.  1888.  8vo.  xii  + 62  pages.  Paper,  cut. 
Mailing  price,  $ 1.05. 

Text  and  translation  are  on  opposite  pages.  Commentary  follows.  An  introduction 
on  method,  and  full  indexes  are  given. 


4 


The  Avestan  alphabet  and  its  transcription.  By  A.  V.  Williams 
Jackson.  With  appendices.  1890.  8vo.  Paper.  36  pages.  Mail- 
ing price,  80  cents. 

Discusses  the  Avestan  alphabet  paleographically  and  phonologically,  and  proposes  a 
scheme  of  transliteration,  which  has  since  been  sanctioned  by  Brugmann. 


Harvard  Oriental  Series, 

Edited,  with  the  co-operation  of  various  scholars,  by  Charles  Rock- 
well Lanman,  Professor  of  Sanskrit  in  Harvard  University. 

Volume  I.  — The  Jataka-mala  : or  Bodhisattvavadana-mala,  by  Arya- 
gura;  edited  by  Dr.  Hendrik  Kern,  Professor  in  the  University  of 
Leiden,  Netherlands.  1891.  Royal  8vo.  Cloth,  xiv -f  254  pages. 
Mailing  price,  ;^i.50. 

This  is  the  editio  princeps  of  a collection  of  Buddhist  stories  in  Sanskrit.  The  text  is 
printed  in  Nagarl  characters.  An  English  translation  of  this  work,  by  Professor  Speyer, 
of  the  Netherlandish  University  of  Groningen,  has  just  been  published  in  the  Bijdragen  tot 
de  taal-,  land-,  en  volkenkunde  van  Nederlandsch  Indie,  The  same  version  has  just 
appeared  in  revised  form  in  Professor  Max  Muller’s  Sacred  Books  of  the  Buddhists. 

Volume  II.  — The  Samkhya-pravacana-bhasya : or  Commentary  on 
the  exposition  of  the  Sankhya  philosophy;  by  Vijnanabhiksu  ; edited  by 
Richard  Garbe,  Professor  in  the  University  of  Konigsberg,  Prussia. 
1895.  Royal  8vo.  Cloth,  xiv  -j-  196  pages.  Mailing  price,  $1.50. 

“In  spite  of  all  the  false  assumptions  and  the  errors  of  which  Vijnanabhiksu  is 
undoubtedly  guilty,  his  Commentary  ...  is  after  all  the  one  and  only  work  which  instructs 
us  concerning  many  particulars  of  the  doctrines  of  what  is,  in  my  estimation,  the  most 
significant  system  of  philosophy  that  India  has  produced.”  — Editor's  Preface. 

Volume  III.  — Buddhism  in  Translations.  By  Henry  Clarke 
Warren.  Royal  8vo.  xx-{-  520  pages.  Mailing  price,  ^1.20. 

This  is  a series  of  extracts  from  Pali  writings,  done  into  English,  and  so  arranged  as 
to  give  a general  idea  of  Ceylonese  Buddhism.  The  work  consists  of  over  a hundred 
selections  comprised  in  five  chapters  of  about  one  hundred  pages  each.  Of  these,  chapters 
ii.,  iii.,  and  iv.  are  on  Buddhist  doctrine,  and  concern  themselves  respectively  with  the  philo- 
sophical conceptions  that  underlie  the  Buddhist  religious  system,  with  the  doctrine  of 
Karma  and  rebirth,  and  with  the  scheme  of  salvation  from  misery.  Chapter  i.  gives  the 
account  of  the  previous  existences  of  Gotama  Buddha  and  of  his  life  in  the  last  existence 
up  to  the  attainment  of  Buddhaship ; while  the  sections  of  chapter  v.  are  about  Buddhist 
monastic  life. 


5 


Volumes  IV.  and  V. — The  Atharva  Veda  Sanhita,  translated  into 
English,  with  a full  critical  and  exegetical  commentary,  by  the  late 
William  Dwight  Whitney,  Professor  of  Sanskrit  in  Yale  University. 
Edited  by  Charles  Rockwell  Lanman,  Professor  of  Sanskrit  in 
Harvard  University.  Royal  8vo.  Cloth.  (Jn  the  Press.') 

An  announcement  as  to  this  great  work,  with  a full  statement  (from  which  this  is 
taken)  of  its  plan,  scope,  and  contents,  was  made  by  the  author  in  the  Journal  of  the 
American  Oriental  Society,  volume  15,  page  clxxi,  April,  1892.  The  plan  includes,  in 
the  first  place,  critical  notes  upon  the  text,  giving  the  various  readings  of  the  manuscripts, 
and  not  alone  of  those  collated  by  Whitney  in  Europe,  but  also  of  those  of  the  apparatus 
used  by  S.  P.  Pandit  in  the  great  Bombay  edition.  Second,  the  readings  of  the  Paippa- 
lada  or  Cashmere  version,  furnished  by  the  late  Professor  Roth.  Further,  notice  of  the 
corresponding  passages  in  all  the  other  Vedic  texts,  with  report  of  the  various  readings. 
Further,  the  data  of  the  Hindu  scholiast  respecting  authorship,  divinity,  and  meter  of 
each  verse.  Also,  references  to  the  ancillary  literature,  especially  to  the  well-edited 
Kaugika  and  Vaitana  Sutras,  with  account  of  the  ritualistic  use  therein  made  of  the 
hymns  or  parts  of  hymns,  so  far  as  this  appears  to  cast  any  light  upon  their  meaning. 
Also,  extracts  from  the  printed  commentary.  And,  finally,  a simple  literal  translation, 
with  introduction  and  indexes. 

We  may  perhaps  add  that  the  critical  commentary  has  been  made  the  most  important 
feature  of  the  work.  No  account,  at  once  so  systematic,  extensive,  and  complete,  of  the 
critical  status  of  any  Vedic  text  has  ever  been  undertaken  before ; and  the  material  is 
here  presented  in  just  such  thoroughly  lucid,  orderly,  and  w’ell-digested  form  as  the  pre- 
vious works  of  its  lamented  author  would  lead  us  to  expect.  Its  publication  will  — as  we 
hope  — mark  a new  epoch  in  the  historj-  of  Vedic  criticism.  To  the  student  of  folk-lore, 
and  of  primitive  religions,  the  translation  itself  will  offer  abundant,  interesting,  and 
important  material. 


6 


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PK2971.H33  v.3 
Buddhism  in  translations 


Princeton  Theological  Seminary-Speer  Library 


